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www.sadagopan.org SwAmy NammAzhwAr depicted in Temple mural
www.sadagopan.org SwAmy NammAzhwAr depicted in Temple mural
SwAmy NammAzhwAr depicted in Temple mural

SwAmy NammAzhwAr depicted in Temple mural

www.sadagopan.org SwAmy NammAzhwAr depicted in Temple mural
www.sadagopan.org SwAmy NammAzhwAr depicted in Temple mural

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www.sadagopan.org C O N T E N T S Introduction 1 CheyyuLs and Commentaries 5 -
www.sadagopan.org C O N T E N T S Introduction 1 CheyyuLs and Commentaries 5 -

C O N T E N T S

Introduction

1

CheyyuLs and Commentaries

5 - 76

www.sadagopan.org C O N T E N T S Introduction 1 CheyyuLs and Commentaries 5 -
www.sadagopan.org C O N T E N T S Introduction 1 CheyyuLs and Commentaries 5 -
NammAzhwAr in SrIrangam (Thanks: SrI B Senthilkumar) www.sadagopan.org
NammAzhwAr in SrIrangam
(Thanks: SrI B Senthilkumar)
www.sadagopan.org
NammAzhwAr in SrIrangam (Thanks: SrI B Senthilkumar) www.sadagopan.org
NammAzhwAr in SrIrangam (Thanks: SrI B Senthilkumar) www.sadagopan.org

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www.sadagopan.org ஸ்ரீ: கம்பர் இயற்றிய சடேகாபர் அந்தாதி
www.sadagopan.org ஸ்ரீ: கம்பர் இயற்றிய சடேகாபர் அந்தாதி

ஸ்ரீ:

கம்பர் இயற்றிய சடேகாபர் அந்தாதி

Kambar’s SaThakOpar anthAthi

INTRODUCTION

Dear RasikAs of Kamba RaamAyaNam:

Dharmika Ratna Pradheepa Sri U.Ve. N.R. Krishnaswamy IyengAr lived amongst us from 1886-1966 C.E. He was an advocate in the City of Madurai known for its cultivation and growth of Sanga Tamizh. He was proficient in Sanskrit and in Tamil as well. He served both as the Head of the Madurai Tamizh Sangam and the Madurai Sanskrit Academy. He was a great upanyAsakar in SrI VaishNavam topics. His devotion for AruLiccheyalkaLs of AzhwArs and Kavi Chakravarthy Kamban's RaamAyaNam and SatakOpar AnthAthi was legendary.

Dr.Hema Rajagopalan of Bangalore is Swamy's grand-daughter and asked aDiyEn to translate the two books released by him so that other students of TamiL can enjoy them. In spite of aDiyEn’s shortcomings to handle such scholarly treatises, aDiyEn accepted Dr. Hema Rajagopalan's invitation and will do the best to highlight the anubhavam of Madurai Sri NRK Swamy.

U.Ve. Dr.V.N.Vedanta Desikan Swamy has added special commentaries in these two books as a rasikar of Sri NRK Swamy's scholarship in ubhaya Vedantam. aDiyEn will cover them too.

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in these two books as a rasikar of Sri NRK Swam y's scholarship in ubhaya Vedantam.
in these two books as a rasikar of Sri NRK Swam y's scholarship in ubhaya Vedantam.

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www.sadagopan.org This book focuses on the anubhavam filled commentary of SrI NRK Swamy on Kavi Chakravarty
www.sadagopan.org This book focuses on the anubhavam filled commentary of SrI NRK Swamy on Kavi Chakravarty

This book focuses on the anubhavam filled commentary of SrI NRK Swamy on Kavi Chakravarty Kambar’s “SatakOpar AnthAthi”, a devotion-laden tribute of Kambar to Swamy NammAzhwAr composed in one night in response to the command of the Lord of SrIrangam. Sri NRK Swamy was introduced to the nectar of Kamba RaamAyaNam at the tender age of seven and memorized the whole text. Later in life, Swamy released a book on his anubhavam of SatakOpar AnthAthi. This is another scholarly treatise, which brings out the deep bhakti that Poet Kamban had for Swamy NammAzhwAr. Sri NRK Swamy's book covers the esoteric meanings of the individual verses of SatakOpar AnthAthi.

SATHAKOPAR ANTHATHI AVATARAM

The great Tamil poet Kambar was a contemporary of Swamy Naatha Muni, who was serving Lord Ranganatha at SrIrangam after having been blessed by Swamy NammAzhwAr with the upadEsam of NaalAyira divya Prabhandham.

The poet Kambar was from the divya dEsam of TherazhundhUr and had completed authoring the illustrious Vaibhavam of Lord Raamachandra. He planned to go to SrIrangam for the inauguration of his kaavyam. His inspiration for the Tamil Kaavyam was the Sanskrit Moolam of SrImath RaamaayaNam by Adhi Kavi Vaalmeeki.

Kambar arrived at SrIrangam. He went to Sri RanganAyaki ThAyAr sannidhi for the maiden presentation (arangERRam) of his kaavyam. During the arangERRam, Kambar arrived at Hiranya SamhAra section and began to recite “disai thiRanthu aNDam keeRi sirittathu senkatccheeyam”. At that juncture, the svathai (made of brick and mortar) statue of SrI Narasimhan situated opposite Swamy Naatha Muni came alive and moved His head in approval. Swamy Naatha Muni understood now the divine nature of Kambar's poetry and sent Kambar to receive theertha, Parivatta-SaThAri maryAdais (honors) at Lord RanganAthan's sannidhi. At His sanctum, Lord asked thru His archakar whether Kambar had sung about “Namm SaThakOpanin his composition. Kambar understood now

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th ru His archakar whether Kambar had sung about “ Namm SaThakOpan ” in his composition.
th ru His archakar whether Kambar had sung about “ Namm SaThakOpan ” in his composition.

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www.sadagopan.org that Periya PerumaaL was suggesting that he come back for honors after creating a poem
www.sadagopan.org that Periya PerumaaL was suggesting that he come back for honors after creating a poem

that Periya PerumaaL was suggesting that he come back for honors after creating a poem about Swamy NammAzhwAr, who is the dear Paadhukai of the Lord. Kambar returned to his quarters and created during that night 100 verses about the Vaibhavam of Swamy NammAzhwAr in the AnthAthi format of ThiruvAimozhi.

Next morning Kambar returned to Lord Rananathar's sannidhi, recited SaThakOpar anthAthi first and next his RaamAyaNam, received the honors from the Lord.

The Narasimha Moorthy who endorsed the HiraNya SamhAra chapter was later consecrated and moved to a separate sannidhi and is worshipped even today as MettU azhagiya Singar at SrIrangam.

There are four thaniyans created by different poets for SaThakOpar anthAthi. We will study them before studying the paasurams the AnthAthi.

The link for the Sadagopar AndAdi is provided below:

http://www.ibiblio.org/sadagopan/Miscellaneous/kssa.pdf

The Paayirams (SiRappu thanyians) and the 100 individual verses (SeyyuLL) of KambanATTAzhwAr can be accessed from the above link.

aDiyEn will start the provision of meanings and commentaries for the Paayirams (SiRappu Taniyans) and the 100 verses of Poet Kambar celebrated as SaTakOpar AnthAthi. aDiyEn is once again grateful to VaikunTha Vaasi, U.Ve. Sri N.R.KrishNaswamy IyengAr Swamy’s illuminative Tamil commentary of this work saluting Swamy NammAzhwAr!

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U.Ve. Sri N.R.KrishNaswamy IyengAr Swamy’s i lluminative Tamil commentary of this work saluting Swamy NammAzhwAr! 3
U.Ve. Sri N.R.KrishNaswamy IyengAr Swamy’s i lluminative Tamil commentary of this work saluting Swamy NammAzhwAr! 3
NamperumAl during 5th Day VasanthOtsavam (SrIrangam) Thanks: SrI N Santhanakrishnan (www.thiruvarangam.com)
NamperumAl during 5th Day VasanthOtsavam (SrIrangam)
Thanks: SrI N Santhanakrishnan (www.thiruvarangam.com)
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during 5th Day VasanthOtsavam (SrIrangam) Thanks: SrI N Santhanakrishnan (www.thiruvarangam.com) www.sadagopan.org 4
during 5th Day VasanthOtsavam (SrIrangam) Thanks: SrI N Santhanakrishnan (www.thiruvarangam.com) www.sadagopan.org 4
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www.sadagopan.org NammAzhwAr, SrIman NArAyaNan wit nAcchimArs and SrI BhAshyakAr at SrI VaikuNtha ViNNagaram (Thanks:
www.sadagopan.org NammAzhwAr, SrIman NArAyaNan wit nAcchimArs and SrI BhAshyakAr at SrI VaikuNtha ViNNagaram (Thanks:

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NammAzhwAr, SrIman NArAyaNan wit nAcchimArs and SrI BhAshyakAr at SrI VaikuNtha ViNNagaram (Thanks: SrI B

NammAzhwAr, SrIman NArAyaNan wit nAcchimArs and SrI BhAshyakAr at SrI VaikuNtha ViNNagaram (Thanks: SrI B Senthil Kumar)

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SrIman NArAyaNan wit nAcchimArs and SrI BhAshyakAr at SrI VaikuNtha ViNNagaram (Thanks: SrI B Senthil Kumar)
SrIman NArAyaNan wit nAcchimArs and SrI BhAshyakAr at SrI VaikuNtha ViNNagaram (Thanks: SrI B Senthil Kumar)

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www.sadagopan.org சிறப் ப் பாயிரம் -1 ChiRappu pAyiram - 1 ேதவில்
www.sadagopan.org சிறப் ப் பாயிரம் -1 ChiRappu pAyiram - 1 ேதவில்

சிறப் ப் பாயிரம் -1

ChiRappu pAyiram - 1

ேதவில் சிறந்த தி மாற்குத் தக்கெதய் வக்கவிஞன்

பாவில் சிறந்த தி வாய் ெமாழிபகர் பண் தேன

நாவில் சிறந்த மாறற்குத் தக்கநன் நாவலவன்

வில் சிறந்த ஆழ்வான் கம்பநாட் ப் லைமயேன

thEvil chiRantha thirumARkut thakka theivak kavij~nan

pAvil chiRantha thiruvAimozhi pakar paNDithanE

nAvil chiRantha mARarkut thakka nan nAvalavan

pUvil chiRantha AzhwAn kambanATTu pulamaiyanE

Meaning:

SrIman NArAyaNan is the most Supreme among the gods and has no equal or superior regarding His auspicious guNams and power to grant Moksham. The parama VairAgyaSAli, Swamy NammAzhwAr presented a superb aruLiccheyal named ThiruvAimozhi endowed with unique grammar and other features of great poetry that matches the greatness of SrIman NArAyaNan. The great Poet Kamban from TherazhunthUr (Kamba Naadu) skilled in using his tongue to reveal auspicious subject matter created a poem known as SaThakOpar anthAthi to celebrate the glories of Sawmy NammAzhwAr (SaThakOpar) and attained a lofty status in Bhu lOkam.

Comments:

thEvil chiRantha ThirumAl: SrIman NarayaNan is the most supreme God among gods. He is Para Devathai! He is Jagath KaaraNan! JagadhAdhAran! All the other gods are born out of Him and are subject to karmaas unlike Him. He

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is Ja gath KaaraNan! JagadhAdhAran! All the other gods are born out of Him and ar
is Ja gath KaaraNan! JagadhAdhAran! All the other gods are born out of Him and ar

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www.sadagopan.org empowers them to perfor m their assigned duties. His superiority (Unique distinction/ thani chiRappu )
www.sadagopan.org empowers them to perfor m their assigned duties. His superiority (Unique distinction/ thani chiRappu )

empowers them to perform their assigned duties.

His superiority (Unique distinction/thani chiRappu) is summed up by this slOkam:

सवदवाे वासदुवे ंयजे

सवदवाे वासदुवे ंनमे

सवदवाे वासदुवाते ूसताःू ्

सवषा ंवैवासदुवोे अिददवमै ्

sarve devaa vaasudevam yajante

sarve devaa vaasudevam namante|

sarve devaa vaasudevAt prasUtaa:

sarveshaam vai vaasudevo adidaivam||

Meaning:

all dEvAs like Brahma, Rudra perform AarAdhanam for VaasudEvan, all of them prostrate before Him acknowledging Him as their Master; they are all born out of Him.He is the Lord of them all.

“Thirumaal”: This ParadEvathai has the name of “ThirumAl” because Brahma and all (humans, animals) are shrouded by the VishNu Maayai (Maal ennai maalE cheythAn). His Maayai (Maal) directs the beings at every level.

ThirumARku thakka theiva kavijn~an”: It is suggested that Swamy NammAzhwAr is a befitting poet to celebrate the anantha kalyANa guNams of the Lord by virtue of his divine jn~Anam and deep bhakti to Him. Theiva

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to celebrate the anantha kalyANa guNams of the Lord by virtue of his divine jn~A nam
to celebrate the anantha kalyANa guNams of the Lord by virtue of his divine jn~A nam

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www.sadagopan.org kavijn~an points out to Swamy NammAzhwAr’s possession of ParOksha (perceptual) Jn~Anam to the
www.sadagopan.org kavijn~an points out to Swamy NammAzhwAr’s possession of ParOksha (perceptual) Jn~Anam to the

kavijn~an points out to Swamy NammAzhwAr’s possession of ParOksha (perceptual) Jn~Anam to the fullest extent. This parOksha Jn~Anam extends to the Lord, Who is beyond the knowledge of this material world. Blessed by the “MayaRvaRRa mathinalamgranted by the Lord, Swamy NammAzhwAr understood the Lord as “uyarvaRa uyar nalamuDayavanand ayarvaRum amararkaL athipathi”. That Jn~Anam led Swamy NammAzhwAr to recognize the upAyam for cutting the cords of SamsAram thru the worship of His sacred feet (avanaDi thozhuthalE piRavi thuyar aRutthathaRkku upAyam). Swamy NammAzhwAr qualified to be recognized a “theiva Kavijn~anbecause his aruLiccheyalkaL identified the correct knowledge about the Svaroopam of the Jeevan, the Means of SaraNAgathy and the Phalan of Moksham, these three, as the way to gain freedom from the cycles of births and deaths.

PaaviRcchiRantha ThiruvAimozhi pakar PaNDithanE”: “Thiru” in Thiruvaimozhi here refers to beautiful, auspicious, divine and uplifting aspect of the “Vaaimozhi” of Swamy NammAzhwAr, which is true during the present, past and future times. This Vaaimozhi is eternally correct in describing the KalyANa guNams and Svaroopam of SrIman NarayaNan.

Swamy NammAzhwAr is that “ThiruvAimozhi pakar PaNDithan”, one who is the reciter of the sacred ThiruvAimozhi. PaNDithan refers to the lofty status of AzhwAr, who was the limit of VairAgyam (VairAgya KaashTai) and was totally disinterested in the worldly matters. He stayed in a state of deep trance meditating on SrIman NarayaNan without eating or drinking for sixteen years. Swamy NammAzhwAr also known as “MaaRanwas distinguished by his divine and famous tongue/speech: “naavircchiRantha MaaraN”. To such a great AzhwAr, the poet Kamban from TherazhunthUr (Kamba Naadu) paid tribute in a fitting manner: “MaaRaRkku thakka naavalan”. This great poet Kamban, who distinguished himself thru the samarpaNam of his SaThakOpar anthAthi led a great life on this Earth (“pUvircchirantha VaazhwAn”).

Kamban is praised as “KambanATTu PulamayanE(the great poet from Kamba Naadu) because of his grasp of the subtle doctrines of BhAgavata GuNams,

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PulamayanE ” (the great poet from Kamba Naadu) because of his grasp of the su btle
PulamayanE ” (the great poet from Kamba Naadu) because of his grasp of the su btle

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www.sadagopan.org which are even greater than Bhagavath GuNams by the admission of the Lord Himself. சிறப்
www.sadagopan.org which are even greater than Bhagavath GuNams by the admission of the Lord Himself. சிறப்

which are even greater than Bhagavath GuNams by the admission of the Lord Himself.

சிறப் ப் பாயிரம் -2

ChiRappu pAyiram - 2

ஆரணத் தின்சிர மீ உைற ேசாதிைய ஆந்தமிழால்

பாரணம் ெசய்த வைனக்கு கூரைனப் பற்பலவா

நாரண னாம்என ஏத்திக் ெதாழக்கவி நல்குெகாைடக்

காரண ைனக்கம் பைனநிைன வாம்உள் களிப் றேவ.

AraNAtthin chira meethu uRai chOthiyai AnthamiizhAl

pAraNam cheythavanaik kurukUranaip paRpalavA

nAraNanAm ena Etthit thozhak kavai nalku koDaik

kAraNanaik kambanai ninaivaam uL kaLippuRavE

Meaning:

May we think about Poet Kamban who made it possible for us to worship Swamy NammAzhwAr to our heart’s content thru his generous gift of verses of SaThakOpar anthAthi! Kamban made us feel that Azhwar himself is SrIman NArAyaNan, who resides on Veda Siras (Upanishads) eternally. The AzhwAr born in ThirukkurukUr devoured the Lord as it were through his Paasurams of Thiruvaimozhi and the poet Kamban made us share that blissful experience of the AzhwAr.

Comments:

AaraNatthin chirameethu uRai chOthi”: The Supreme JyOthi (Param JyOthi) residing on top of the Vedams (Veda Siras) eternally is SrIman NArAyaNan.

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The Supreme JyOthi ( Param JyOthi ) residing on top of the Vedams (Veda Si ras)
The Supreme JyOthi ( Param JyOthi ) residing on top of the Vedams (Veda Si ras)

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www.sadagopan.org “ anthamizhAl PaaraNam cheythavanai Kurukuranai ”: Swamy NammAzhwar born in ThirukkurukUr used
www.sadagopan.org “ anthamizhAl PaaraNam cheythavanai Kurukuranai ”: Swamy NammAzhwar born in ThirukkurukUr used

anthamizhAl PaaraNam cheythavanai Kurukuranai”: Swamy NammAzhwar born in ThirukkurukUr used beautiful Tamizh language to have the delectable enjoyment of the Lord on the Siras of the Vedams. The AzhwAr’s experience was as though he was devouring the Lord with delight (PaaraNai).

KurukUranai paRpalavaa naaraNamena Etthi thozha”: The poet Kamban blessed us with his generous gift of poems of SaThakOpan anthAthi, where he made us experience and worship the AzhwAr as SrIman NArAyaNan Himself in so many ways.

KavikkoDai nalku kaaraNanai Kambanai uT kaLippuRa ninaivAm”: Kambar gifted us with the abundantly generous present of the verses about Swamy NammAzhwAr. The author of this Paayiram (Taniyan) asks us to reflect on the generosity of Kamban for his gift of verses on ThirukkurukUr AzhwAr.

சிறப் ப் பாயிரம் -3

ChiRappu pAyiram - 3

'நம்சட ேகாபைனப் பா ைனேயா ?’என் நம்ெப மாள்

விஞ்சிய ஆதரத் தால்ேகட்பக் கம்பன் விைரந் உைரத்த

ெசஞ்ெசால் அந்தாதி க த் ைற ம் ெதாி ம்வண்ணம்

ெநஞ்சுஅ ேயற்குஅ ள் ேவதம் தமிழ்ெசய்த நின்மலேன.

‘Nam chaDakOpanaip pADinaiyO?’enRu namperumAL

Vinchiya Atharat thAl kETpak kamban virainthu uraittha

Chenchol anthAthi kalitthuRai nURum theriyum vaNNam

Nenchu aDiyErku aruL vEdam thamizh cheytha ninmalanE

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uraittha Chenchol anthAthi kalitthuRai nURum theriyum vaNNam Nenchu aDiyErku aruL vEdam thamizh cheytha ninmalanE 11
uraittha Chenchol anthAthi kalitthuRai nURum theriyum vaNNam Nenchu aDiyErku aruL vEdam thamizh cheytha ninmalanE 11

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www.sadagopan.org Meaning: Oh Blemishless Swamy NammAzhwar! Na mperumAL asked Kamban with great affection as to whether
www.sadagopan.org Meaning: Oh Blemishless Swamy NammAzhwar! Na mperumAL asked Kamban with great affection as to whether

Meaning:

Oh Blemishless Swamy NammAzhwar! NamperumAL asked Kamban with great affection as to whether he had sung about You before his arangERRam of RaamAyaNam. Kamban who had not composed any verses on SaThakOpar was moved by the ardour of NamperumAL’s question and rushed to his place of stay right away and created in anthAthi format 100 verses in the Kali thuRai metre during the course of that single night in auspicious thamizh about You. Next morning, Kamban presented this freshly composed “Senchol AndhAthi kalithuRai NooRu” verses to the Lord and received all honors from NamperumAL and thereafter completed the inauguration of his RaamAyaNam. Oh SaThakOpa Swamy! You have rendered the Sanskritic Vedams in thamizh for our benefit. Please bless aDiyEn to comprehend clearly the esoteric meanings of the one hundred verses of the anthAthi about Your Vaibhavam.

சிறப் ப் பாயிரம் -4

ChiRappu pAyiram - 4

நாதன் அரங்கன் நயந் ைர என்னநல் கம்பன்உன்தன்

பாதம் பரவி ைபந்தமிழ் ம் பாி டேன

ம் ப ெயனக்கு உள்ளத் தைனய ள் ஓதாிய

ேவதம் தமிழ் ெசய்த ெமய்ப்ெபா ேளஇ என் விண்ணப்பேம.

nAthan arankan nayanthurai enna nal kamban unthan

pAtham paravi painthamizh nURum parivuDanE

OthumpaDi enakku uLLat thanai aruL Othariya

vEdam thamizh cheytha meypporuLE ithu en viNNappamE

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nURum parivuDanE OthumpaDi enakku uLLat thanai aruL Othariya vEdam thamizh cheytha meypporuLE ithu en viNNappamE 12
nURum parivuDanE OthumpaDi enakku uLLat thanai aruL Othariya vEdam thamizh cheytha meypporuLE ithu en viNNappamE 12

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www.sadagopan.org Meaning: Oh SaThakOpa Swamy! You are the ce lebrated One, who rendered the Sanskritic Veda
www.sadagopan.org Meaning: Oh SaThakOpa Swamy! You are the ce lebrated One, who rendered the Sanskritic Veda

Meaning:

Oh SaThakOpa Swamy! You are the celebrated One, who rendered the Sanskritic Veda Mantrams into Tamil in Your ThiruvAimozhi Paasurams. Oh Swamy NammAzhwAr! You are the abode of true Jn~Anam. The Lord of ubhaya vibhUthi, Lord RanganAthan, affectionately called the great poet Kamban and commanded him to compose a stuthi (eulogy) on You, His dearest AzhwAr. Please bless me to learn the sweet anthAthi Paasurams of Kamban about You.

Comments:

Lord Ranganatha was immensely pleased with the sweetness of Kambar’s RaamAyaNa verses. Our Lord wanted therefore for His SaThAri AzhwAr to receive verses composed by this talented poet. When Kamban received the command of the Lord, he composed immediately the one hundred KalitthuRai verses about Swamy NammAzhwAr with reverence.

தற்சிறப் ப் பாயிரம்

thaRChiRappu pAyiram

மன்ேற ம் தி ந் ர் வள்ளல் மாறைன ன்

ெசன்ேற ம ரகவிப் ெப மாள் ெதன்த மிழ்த்ெதாைடயில்

ஒன்ேற பதிகம் உைரத்தவன் ெபான்அ ற் நின்றான்

என்ேற பதிகம் பதிகம் அதாக இைசத்தனேன.

manRE pukazhum thiruvazhunthUr vaLLal mARanai mun

chenRE mathurakavip perumAL thenthamizht thoDaiyil

onRE pathikam uraitthavan pon aDiyuRRu ninRAn

enRE pathikam pathikam athAka isaitthananE

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thenthamizht thoDaiyil onRE pathikam uraittha van pon aDiyuRRu ninRAn enRE pathikam pathikam athAka isaitthananE 13
thenthamizht thoDaiyil onRE pathikam uraittha van pon aDiyuRRu ninRAn enRE pathikam pathikam athAka isaitthananE 13

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www.sadagopan.org Meaning: The assembly of talented poets honore d the poet Kambar of TherazhunthUr for his
www.sadagopan.org Meaning: The assembly of talented poets honore d the poet Kambar of TherazhunthUr for his

Meaning:

The assembly of talented poets honored the poet Kambar of TherazhunthUr for his exquisite poetry enshrined in SaThakOpar anthAthi.

Kambar followed the path of Madhura Kavi AzhwAr and created in sweet thamizh the garland of verses celebrating the Vaibhavam of Swamy NammAzhwAr and acquired everlasting fame.

Comments:

Kambar is saluted as “ManRu pukazhum ThiruvazhunthUr VaLLal” = ManRu stands for the assembly of poets as at the time of Thamizh Sangam. The inspiration for Kambar came from the KaNNinuNN SiRutthAmbu paasurams of Madhura Kavi filled with his exquisite AchArya Bhakti for Swamy NammAzhwAr. Kamban’s AchArya Bhakti similarly flowed beautifully in the SaThakOpar anthAthi verses.

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for Swamy NammAzhwAr. Kamban’s AchArya Bhakti similarly flowed beautifully in the SaThakOpar anthAthi verses. 14
for Swamy NammAzhwAr. Kamban’s AchArya Bhakti similarly flowed beautifully in the SaThakOpar anthAthi verses. 14

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www.sadagopan.org NamperumAl Thanks : SrI Narasimha BhaTTar 15
www.sadagopan.org NamperumAl Thanks : SrI Narasimha BhaTTar 15
NamperumAl Thanks : SrI Narasimha BhaTTar

NamperumAl

Thanks : SrI Narasimha BhaTTar

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www.sadagopan.org NamperumAl Thanks : SrI Narasimha BhaTTar 15
www.sadagopan.org NamperumAl Thanks : SrI Narasimha BhaTTar 15

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www.sadagopan.org NammAzhwAr at ThirukkurukUr 16
www.sadagopan.org NammAzhwAr at ThirukkurukUr 16
NammAzhwAr at ThirukkurukUr

NammAzhwAr at ThirukkurukUr

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www.sadagopan.org NammAzhwAr at ThirukkurukUr 16
www.sadagopan.org NammAzhwAr at ThirukkurukUr 16

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www.sadagopan.org Verse 1 - ெசய் ள்-1 We will start now with the first “Seyyu L” (Verse)
www.sadagopan.org Verse 1 - ெசய் ள்-1 We will start now with the first “Seyyu L” (Verse)

Verse 1 - ெசய் ள்-1

We will start now with the first “SeyyuL” (Verse) of SaThakOpar AnthAthi:

ேவதத்தின் ன்ெசல்க ெமய் ணர்ந் ேதார்விாிஞ் சன் தேலார்

ேகாதற்ற ஞானக் ெகா ந்தின் ன் ெசல்க குணம்கடந்த

ேபாதக்க டல்எங்கள் ெதன்கு கூர்ப் னிதன் கவிஓர்

பாதத்தின் ன்ெசல் ேம ெதால்ைல லப் பரஞ்சுடேர. 1

vethatthin mun selka; mey uNarnthOr virinchan muthalOr

kOthaRRa jn~Anak-kozhunthin mun chelka, guNam kaDantha

pOthakkaDal engaL then kurukUrp-punithan kaviyOr

paathatthin mun chellumE! thollai Moolap-paramchuDarE -1

Meaning:

SrIman NaarAyaNan is timeless. He is the ancient Jagath KaaraNan. He stands transcending everything in His creation. He is the embodiment of all tEjas (lustre). The Vedic recitation starts after stating His name Hari (Hari: Om). He is the indwelling life behind all that is alive. Understanding His svaroopam (inherent nature) is indeed true Jn~Anam. BrahmA and others carry out His assignments and commands and perform their duties. All the Vaidhika MaThams dealing with different dhaivams accept SrIman Narayanan as the Supreme God of gods. All the upanishads deal with and follow the doctrine of NaarAyaNa Parathvam (supremacy).

Those scholars who have reflected and understood clearly the meaning of the first line of the first paasuram of the first decad of ThiruvAimozhi (uyaRvaRa uyar nalamuDayavan evanavan) recognize that the first line houses Jn~Anam about Bhagavath Svaroopam. Thru that the meaning of this seyyuL (First verse of SaThakOpar anthAthi) will become evident. Just as BhagavAn is the

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Thru that the meaning of this seyyuL (First verse of SaThakOpar anthAthi) will become evident. Just
Thru that the meaning of this seyyuL (First verse of SaThakOpar anthAthi) will become evident. Just

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www.sadagopan.org supreme foundation for all created beings and is beyond them, Swamy NammAzhwAr is the ocean
www.sadagopan.org supreme foundation for all created beings and is beyond them, Swamy NammAzhwAr is the ocean

supreme foundation for all created beings and is beyond them, Swamy NammAzhwAr is the ocean of bhagavath guNAnubhavam.

If we state that SrIman NaaraayaNan is the root cause (Moolam) for the universe, it follows that He is the budding shoot of the first line of first Paasuram of ThiruvAimozhi. As a result, the Lord does not step before that first line of His the blemishless AzhwAr born in ThirukkurukUr and stays free from the three guNams (thriguNAdheethar).

He is not free; He is bound by that very first line as Madhurakavi AzhwAr pointed out (KaNNinuN siRut-thAmpinAl kaTTuNNap-paNNiya perumAyan).

Word by word Meaning

thollai = very ancient

Moolam = the fundamantal reason for all

Param = that which stands transcending all

chuDar = Self-effulgent SrIman NarayaNan

Vethatthin mun chelka = May it have the power to precede Vedic recitation!

mey uNarnthOr = those who are blessed with true tattva Jn~Anam

Virinchan = such as Brahma Devan

kOthaRRa = blemishless

jn~Anak-kozhunthin mun chelka = may He have the power to go before that ever growing flame of Jn~Anam!

GuNam kaDantha pOthak-kaDal = the One who transcends the three guNams (Suddha sattva mayan) and stays as the ocean of true Jn~Anam

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= the One who transcends the three guNams ( Suddha sattva mayan ) and stays as
= the One who transcends the three guNams ( Suddha sattva mayan ) and stays as

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www.sadagopan.org engaL thenkurukUr punithan = our revered and sweet AzhwAr, who incarnated in KurukUr Kavi oru
www.sadagopan.org engaL thenkurukUr punithan = our revered and sweet AzhwAr, who incarnated in KurukUr Kavi oru

engaL thenkurukUr punithan = our revered and sweet AzhwAr, who incarnated in KurukUr

Kavi oru paathatthin mun chellumE = The first line of the first paasuram of ThiruvAimozhi will hold the Supreme one in itself. He would be bound by it as Madhura Kavi AzhwAr pointed out.

In this verse, Kambar points out that ThiruvAimozhi takes on the form of a JyOthi (chuDar) befitting the Param JyOthi Tattvam of the Lord.

Just as the five senses serve as the instruments to cognize the world, Vedam is the tool (karuvi) for comprehending Brahmam. This is the conclusion of the Vaidhika MaThams. Therefore, Kambar infers that ThiruvAimozhi is that chuDar since all the Paasurams of ThiruvAimozhi are rooted in the acceptance of NarAyaNa Parathvam.

Verse 2-ெசய் ள்-2

சுடர்இரண் ேடபண் ன்றா யின கள் தீர்ந் லகத்

இடர்இரண் டாய்வ ம் ேபர்இ ள் சீப்பன எம்பிறப்ைப

அடர்இரண் டாம்மலர்த் தாள்உைட யான்கு ைகக்கரசன்

படர்இ ங் கீர்த்திப் பிரான்தி வாய்ெமாழிப் பாெவா ேம. 2

chuDar iraNDE paNDu; MoonRAyina thukaL theernthu ulakatthu

iDar iraNDAi varum pEriruL cheepana em PiRappai

aDar iraNDAm malartthAL uDayAn Kurukaikkarasan

paDar irum keerthippirAn thiruvAimozhippaavoDumE

Meaning:

Kambar points out the superiority of the new chuDar (JyOthi), ThiruvAimozhi,

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thiruvAimozhippaavoDumE Meaning: Kambar points out the superiority of th e new chuDar (JyOth i), ThiruvAimozhi, 19
thiruvAimozhippaavoDumE Meaning: Kambar points out the superiority of th e new chuDar (JyOth i), ThiruvAimozhi, 19

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www.sadagopan.org over the two old chuDars, the Sun and the Moon. Altogether there are three chuDars
www.sadagopan.org over the two old chuDars, the Sun and the Moon. Altogether there are three chuDars

over the two old chuDars, the Sun and the Moon.

Altogether there are three chuDars to compare and establish the superiority of the Third chuDar, ThiruvAimozhi:

1. The Sun and the Moon are up and away from the Prakruti MaNDalam, where

as ThiruvAimozhi is here for us for easy access.

2. Sooryan has the dhosham of shadow and the Moon has inside it the blemish

(kaLangam). These dhoshams or any other are not met with in ThiruvAimozhi.

3. The Sun and the Moon remove the darkness that is vanishing on its own.

ThiruvAimozhi removes the ajn~Anam or darkness enveloping the mind, which will not disappear on its own.

4. The darkness chased away by the Sun and the Moon will return next night.

The third chuDar will banish the internal darkness once and for all.

5. The two old chuDars remove external darkness, where as the new chuDar

chases away the internal darkness.

6. The Sun makes the Lotus flower blossom, where as the Moon makes the same

Lotus close its petals. They both have opposite effects on the same Lotus flower. The Third chuDar yields the same Phalan however for both the good people and the not-so-good people. Its impact is same on both kinds of people (Dhaiveeka and asura svabhAvams).

7. The Sun drives away the darkness during the day and the Moon chases away

the darkness at night. The third chuDar removes inner darkness both during the day and the night.

Thus, the new, Third chuDar is superior to the old two chuDars.

Word by word Meaning:

chuDar iraNDE paNDu; MoonRAyina = Before ThiruvAimozhi's avatAram, there

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two chuDars. Word by word Meaning: chuDar iraNDE paNDu; MoonRAyina = Before ThiruvAimozhi's avatAram, there 20
two chuDars. Word by word Meaning: chuDar iraNDE paNDu; MoonRAyina = Before ThiruvAimozhi's avatAram, there 20

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www.sadagopan.org were the old jyOthis of the Sun and M oon; now we have the third
www.sadagopan.org were the old jyOthis of the Sun and M oon; now we have the third

were the old jyOthis of the Sun and Moon; now we have the third SuDar of ThiruvAimozhi.

thukaL theernthu ulakatthu iDar iraNDAi pEriruL cheepana = That which removes the PuNyams and Paapams standing in the way of Moksham as dark ajn~Anam in this world,

em piRappai aDar iraNDAm malar thALuDayAn Kurukaikkarasan = that which destroys the sorrowful birth are the twin lotus feet of the King of KurukUr.

paDar irumkeerthippirAn (moonRAyina) = This king of KurukUr with the glorious vaibhavam blessed us with ThiruvAimozhi and made it become the unique third chuDar.

Verse 3 - ெசய் ள்-3

In this verse, Kambar points out the sacredness and the Vaibhavam of Swamy NammAzhwAr's ThiruvAimozhi Paasurams as well as their power to cleanse us off many blemishes.

பாெவா க் கும் ன் இைசஒ க் கும்பல ம் பைற ம்

நாெவா க் கும்நல் அறிெவா க் கும்மற் ம் நாட்டப்பட்ட

ேதெவா க் கும்பர வாதச் ெச க் கும்கு கூர்ப்

ெவா க் கும்அ தத்தி வாயிரம் ேபாந்தனேவ. 3

PaavoDukkum nun isai oDukkum palavum paRayum

naavoDukkum nallaRivoDukkum maRRum nATTappaTTa

thEvoDukkum paravAtha cheruvoDukkum kurukUrp-

poovoDukkum amuthat-thiruvAyiram pOnthanavE

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maRRum nATTappaTTa thEvoDukkum paravAtha cheruvoDukkum kurukUrp- poovoDukkum amuthat-thiruvAyiram pOnthanavE 21
maRRum nATTappaTTa thEvoDukkum paravAtha cheruvoDukkum kurukUrp- poovoDukkum amuthat-thiruvAyiram pOnthanavE 21

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www.sadagopan.org Meaning: The sacred utterance of ThiruvAimozhi that arose from the effulgent AzhwAr, who incarnated
www.sadagopan.org Meaning: The sacred utterance of ThiruvAimozhi that arose from the effulgent AzhwAr, who incarnated

Meaning:

The sacred utterance of ThiruvAimozhi that arose from the effulgent AzhwAr, who incarnated at Thirukkuruhur houses inside it sakala Veda SaastrArthams; it is like nectar to experience and has all the grammar of Sanga Tamizh poetry. It has the power to defeat the spontaneous outbursts of deluded para matha vaadhins, which have no links to pramANams. It establishes the supremacy of SrIman NaarAyaNan over all the other Vaidhika maThams. It destroys the arguments claiming the supremacy of other “dhaivams”.

Word by word Meaning:

KurukUr poo pOnthana: That which arose from the sacred tongue of the resplendent AzhwAr born at ThirukkurukUr (Viz) ThiruvAimozhi

oDukkum amutha thiruppaa: (it) will house tightly inside itself the meanings of sakala vedams and Saastrams.

amutha thiruppaa oDukkum nun isai oDukkum: These nectar like auspicious paasurams will also house inside them the subtle grammar of sangeeta saastram.

palavum paRayum naa oDukkum: It will control the ramblings of the debaters, who utter whatever that comes to their minds without the backing of accepted PramANams.

nallaRivu oDukkum: It will house the content of superior Sri Sookthis.

maRRum nATTappaTTa thEvu oDukkum: It will bring under its control all the demi-gods linked to different siddhAntams.

ParavAthac-cherukku oDukkum: It will point out the fallacies of Paramata Vaadhins, which attribute Paratvam (supremacy) to their own gods by destroying their egos.

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fallacies of Paramata Vaadhins, which attribute Paratvam (supremacy) to their own gods by destroying their egos.
fallacies of Paramata Vaadhins, which attribute Paratvam (supremacy) to their own gods by destroying their egos.

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www.sadagopan.org Verse 4 - ெசய் ள்-4 In this verse, Kambar points out that ThiruvAimozhi stands as
www.sadagopan.org Verse 4 - ெசய் ள்-4 In this verse, Kambar points out that ThiruvAimozhi stands as

Verse 4 - ெசய் ள்-4

In this verse, Kambar points out that ThiruvAimozhi stands as the end point of all dharmams. It stays as the Vedam, Veda Saakhai (branch), VedAntam and righteous conduct for each individual's doctrines and his/her VarNASrama duties. For VaiSyAs, it is dhanam (wealth); for BrahmaNAs, it is tapas; for KshatriyAs, it is dharmam and for those of the 4th varNam, it is the righteous conduct leading to their Asrama dharmam.

தனமாம் சிலர்க்குத் தவமாம் சிலர்க்குத் த மநிைற

கனமாம் சிலர்க்குஅதற் குஆரண மாஞ்சிலர்க்கு ஆரணத்தின்

இனமாம் சிலர்க்குஅதற்கு எல்ைல மாம்ெதால்ைல ஏர்வகுள

வனமாைல எம்ெப மான்கு கூர்மன்னன் வாய்ெமாழிேய. 4

thanamAm chilarkkut thavamAm chilarkkut-tharuma niRai

kanamAm chilarkku athaRku AraNamAm chilarkku AraNatthin

inamAm chilarkku athaRku ellaiyumAm thollai Er-vakuLa

VanamAlai emperumAn KurukUr Mannan VaaimozhiyE

Meaning:

The king of Jn~Anam from KurukUr adorning the VakuLa garland is comparable to SrIman NaarAyaNan wearing the ancient garland of never-fading wild flowers (Vana Maalai). The sacred utterance of the King of KurukUr - the ThiruvAimozhi-is wealth for some (VaisyAs); for some, it is tapas (Brahmins) and its adhyayanam is the basis for all vratAnushtAnams for them. For some others, it is an assembly of dharmams to be followed. For all of those SaadhakAs, it is the underlying Vedam, Veda Saakhai and the Upanishads (Veda Siras) associated with those Vedams.

athaRku ellaiyumAm thollai vanamAlai emperumAncan be interpreted to mean

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associated with those Vedams. “ athaRku ellaiyumAm tho llai vanamAlai emperumAn ” can be interpreted to
associated with those Vedams. “ athaRku ellaiyumAm tho llai vanamAlai emperumAn ” can be interpreted to

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www.sadagopan.org that the Lord adorning the Va na Maalai is the boundary ( ellai nilam )
www.sadagopan.org that the Lord adorning the Va na Maalai is the boundary ( ellai nilam )

that the Lord adorning the Vana Maalai is the boundary (ellai nilam) for all dharmams. Just like his Vana Maalai adorning Lord, the VaguLa Maalai adorning Swamy NammAzhwAr thru his ThiruvAimozhi stays as the end point of all dharmams.

Vana Maalai is the garland made from the flowers that blossom in all the six rutus of the year and it hangs all the way down to the Lord's knees:

AajAnulambini mAlA sarvarutushu sarmOjjvalA

madhyE sthUlakadhambhADyA VanamAlEti keertitA

Certain flowers bloom only in a specific rutu on earth; they do bloom however in all the six rutus at SrI VaikuNTham since kAlam does not hold its sway there. Vana Maalai is made from such multihued, never fading flowers (samOjjvalA) blooming in all rutus at SrI VaikuNTham.

Verse 5 - ெசய் ள்-5

In this verse, Kambar describes the auspicious impact of the birth of SaThakOpar at ThirukkurukUr.

ெமாழிபல ஆயின ெசப்பம் பிறந்த த்திெயய் ம்

வழிபல வாயவிட் ெடான்றா அ வாநரகக்

குழிபல ஆயின பாழ்பட் ட குளிர் நீர்ப்ெபா ைந

சுழிபல வாய் ஒ குங்கு கூர் எந்ைத ேதான்ற ேன. 5

mozhi palavAyina cheppam piRanthathu mutthi yeithum

vazhi pala vAyaviTTonRA athu; VazhuvA narakak-

kuzhi palavAyina pAzhpaTTathu; kuLirneerpporunai

chuzhi pala vAyozhukum KurukUr-enthai thOnRalinE

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VazhuvA narakak- kuzhi palavAyina pAzhpaTTathu; kuLirneerpporunai chuzhi pala vAyozhukum KurukUr-enthai thOnRalinE 24
VazhuvA narakak- kuzhi palavAyina pAzhpaTTathu; kuLirneerpporunai chuzhi pala vAyozhukum KurukUr-enthai thOnRalinE 24

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www.sadagopan.org Meaning: KuLir neer Porunai chuzhi palavAi ozhuhum KurukUr enthai = At Thiruk- kuruhUr, where the
www.sadagopan.org Meaning: KuLir neer Porunai chuzhi palavAi ozhuhum KurukUr enthai = At Thiruk- kuruhUr, where the

Meaning:

KuLir neer Porunai chuzhi palavAi ozhuhum KurukUr enthai = At Thiruk- kuruhUr, where the river TampiraparaNi (Porunai) cools off the scorching afflictions of the suffering samsAris, it flows swift with many twists and turns; here was born SrI SaThakOpar on the banks of Porunai; thru His sacred birth here, there were many lasting transformations in the world.

KuLir neer Porunai: This refers to the balming effect of the cool waters of Porunai, which removes the heat of the body and the soul and heals one inside and outside.

chuzhi palavAi ozhukum Porunai: The river does not flow straight and steady but flows in many ways overcoming the obstacles in its ways; it forms whirlpools mimicking the way of life of samsAris. It reminds one of samsAris, who do not choose to travel in a straight path laid out by the sAstrAs but follow a twisted course colliding with obstacles. Porunai stands for Porun+ai, the stage (arangam) where the drama of life is played out. On the banks of the river Porunai, there is a bathing ghat known as ThirucchengaNitthurai, where abhiyuktars (noble ones) take their bath away from the fast and dangerous whirlpools. As a result of SaThakOpar's avatAram at the banks of PoruNai, those who sought refuge at SaThakOpar's sacred feet overcame all the whirlpools that they encountered in their lives and were blessed with Moksham.

enthai thOnRalin = As a direct result of the birth of SaThakOpar, our Father, at the river town of ThirukkurukUr, many auspicious things happened.

Mozhi palavAyina cheppam PiRanthathu: Among the many languages of the world, Tamizh attained a state of supremacy as a result of the avatAram of SaThakOpar. Another interpretation is that the sentamizh used by SaThakOpar stood tall among the varieties of Tamizh used until then.

AzhwAr's superior Sentamizh pushed aside the many languages from their pedestals, gave heat to them and attained supremacy among the various

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pushed aside the many languages from their pedestals, gave heat to them and attained supremacy among
pushed aside the many languages from their pedestals, gave heat to them and attained supremacy among

www.sadagopan.org

www.sadagopan.org languages. This was the first impa ct from SaThakOpar's birth. mutthi yeiythum vazhi palavAi viTTu
www.sadagopan.org languages. This was the first impa ct from SaThakOpar's birth. mutthi yeiythum vazhi palavAi viTTu

languages. This was the first impact from SaThakOpar's birth.

mutthi yeiythum vazhi palavAi viTTu = The multiple paths to Moksham defined by Vedams and Saastrams converged into one that developed by SaThakOpar:

SrIman NaarAyaNan is both the means and goal and it is only He who can grant Moksham and no one else. This was the second impact of SaThakOpar's avatAram at ThirukkurukUr.

VazhuvA narakak-kuzhi pAzhpaTTathu = The various places of hell reserved for different kinds of unrepentant sinners became unused and abandoned as a result of SaThakOpar's avatAram on the banks of PoruNai river at ThirukkurukUr. VazhuvA narakak-kuzhi refers to the different narakams that never fail to mete out the appropriate punishments (thaNDanais) befitting the nature and magnitude of the sins of the SamsAris. There were no residents at these narakams.

The central message here is the importance of AchArya Nishtai for gaining Moksha siddhi as demonstrated by SaThakOpar, who redirected effectively all those who sought refuge at His feet, from wasted travels in the labyrinths of avaidhika and Kudhrushti maThams to the right royal road of SaraNAgati at SrIman NaarAyaNan's sacred feet.

Verse 6 - ெசய் ள்-6

In this verse, KambanAttAzhwAr sings about the vaibhavam of SaThakOpar's ThiruvAimozhi Paasurams as echoing the authentic, esoteric meanings of Upanishads, while adhering strictly to the rules of superior Tamizh grammar and poetry.

ேதான்றா உபநிட தப்ெபா ள் ேதான்ற ற் றார்தமக்கும்

சான்றாம் இைவஎன் றேபா மற் ெறன்பலகா ம்தம்மின்

ன்றா யின ம் நிைனந் ஆரணத் தின் ம் ைமத்தமிைழ

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யின ம் நிைனந் ஆரணத் தின் ம் ைமத்தமிைழ 26
யின ம் நிைனந் ஆரணத் தின் ம் ைமத்தமிைழ 26

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www.sadagopan.org ஈன்றான் கு ைகப் பிரான்எம் பிரான்தன்
www.sadagopan.org ஈன்றான் கு ைகப் பிரான்எம் பிரான்தன்

ஈன்றான் கு ைகப் பிரான்எம் பிரான்தன் இைசக்கவிேய. 6

thOnRA upaniDathap-poruL thOnRaluRRAr thamakkum

chAnRAm ivai enRapOthu maRRen? palakAlum thammin

mUnRAyinavum ninainthu AraNatthin mummai thamizhai

eenRAn KurukaippirAn empirAn than isaik-kaviyE

Meaning:

KurukaippirAn empirAn isaik-kavi eenRAn = The great one, who incarnated in ThirukkurhUr gave birth to ThiruvAimozhi filled with isai and ilakkaNam (grammar).

thammin mUnRAyinavum pala kAlum ninaivuRRu AaraNatthin mummai thamizhai KurukaippirAn emperumAn eenRAn = SaThakOpar, the Prapanna jana santAna kUDastar, remembered the tripartite (trayi) nature of the VedAs many times and gave birth to the paasurams in the form of Tamil Veda mantrams, which housed the essence of the three Sanskrit VedAs (Rg, Yajur and Saama).

Vedam is three fold. Modeled after that, SaThakOpar gave birth to “Mummai thamizh”. Mummai stands for many triads:



AbhEdha, GaThaka, BhEda Srutis



Adhvaitam, dhvaitam, VisishtAdhvaitam



Saantikam, Poushtikam, AabhichArakam



Iyal, Isai, Naatakam



Tattvam, hitam, PurushArtham



chith, achith, Iswaran

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 Iyal, Isai, Naatakam  Tattvam, hitam, PurushArtham  chith, achith, Iswaran 27
 Iyal, Isai, Naatakam  Tattvam, hitam, PurushArtham  chith, achith, Iswaran 27

www.sadagopan.org

www.sadagopan.org  Karma, Bhakti, JN~Ana yOgams Just as GaThaka sruti resolved the conflicts between BhEdha and
www.sadagopan.org  Karma, Bhakti, JN~Ana yOgams Just as GaThaka sruti resolved the conflicts between BhEdha and



Karma, Bhakti, JN~Ana yOgams

Just as GaThaka sruti resolved the conflicts between BhEdha and abhEdha srutis, the paasurams of SaThakOpar born out of His Jn~Ana garbham brought out the true meanings of Veda Mantrams in scholarly Tamizh without contradicting each other.

ivai thOnRA upaniDathap-poruL thOnralluRRar thamakkum chAnRum enRa pOthu maRRenRin? ivai eenRAn = the paasurams were created by the AzhwAr in this manner remembering the triumvirate aspect of the VedAs. eenRAn means gave birth. These Paasurams were conceived, nourished in the Jn~Ana garbham of SaThakOpar and delivered for our benefit.

thOnRA upaniDathap-poruL = that which does not reveal itself easily (Viz); the meanings of the upanishads

tOnRaluRRAr thamakkum chAnRum = The Paasurams of SaThakOpar become validating sources for those, who wished to assure themselves about “the correct meanings” given to them by others. This passage in other words means that AzhwAr's paasurams are very helpful to understand the authentic meanings of difficult to know Upanishad mantrams. chaanRu means saakshi (about their authenticity).

Verse 7 - ெசய் ள்-7

In this verse, KambanAttAzhwAr points out that SaThakOpar prepared the nectar of poetry for KaNNan. That entered the ears of the nilatthEvar (AastikAs of the world), stayed in their minds and was experienced as the delectable sweet by their tongues.

AzhwAr sang ThiruvAimozhi for KaNNan to listen and enjoy. He wanted KaNNan's ears to experience that delectable food that He had prepared. The poet says that this most enjoyable samarpaNam, which has the power to attract KaNNan, will also remain firmly in the minds of Jn~Ana Visishta

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enjoyabl e samarpaNam, which has the power to attract KaNNan, will also remain firmly in the
enjoyabl e samarpaNam, which has the power to attract KaNNan, will also remain firmly in the

www.sadagopan.org

www.sadagopan.org AastikAs. “ mikka vEthiyar vEthatthin uTporuL niRkap-pADi en nenjuL niRutthinAn ” says Madhura
www.sadagopan.org AastikAs. “ mikka vEthiyar vEthatthin uTporuL niRkap-pADi en nenjuL niRutthinAn ” says Madhura

AastikAs.

mikka vEthiyar vEthatthin uTporuL niRkap-pADi en nenjuL niRutthinAn” says Madhura Kavi AzhwAr in this context. SaThakOpan sang about the deep and subtle tattvams dealt by the VedAs that resulted in retaining those upadEsams firmly in Madhurakavi AzhwAr's mind.

கவிப்பா த இைசயின் கறிேயா கண்ணன் உண்ணக்

குவிப்பான் கு ைகப் பிரான்சட ேகாபன்கு மாிெகாண்கன்

விப்பா வலர்தம் பிரான்தி வாய்ெமாழி சுரர்தம்

ெசவிப்பால் ைழந் க் குள்ளத் ேளநின் தித்திக்குேம. 7

kavip-pAvamutham isayin kaRiyODu KaNNan uNNak-

kuvippAn Kurukaip-pirAn chaDakOpan kumarikoNkan

puvip-pAvalar tham pirAn thiruvAimozhi pUsurar tham

chevippAl nuzhainthu pukku-uLLatthuLLE ninRu thitthikkumE

Word by Word Meanings:

KurukaippirAn = SaThakOpan

KumarikoNkan tham PirAn = The Lord of Kumari and the King of poets, SaThakOpan (the lord of the region of Kanyakumari, whose capital is Kurukai).

ThiruvAimozhi kavippA amutham = (created) the nectar of ThiruvAimozhi known for its superior poetry

isayin kaRiyODu kuvippAn = presented that delectable heap of a meal infused with sweet poetry for KaNNan's enjoyment.

pUsurar tham chevippAl pukku = That sweet experience entered the ears of the devotees of KaNNan in this world

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pUsurar tham chevippAl pukku = That sweet experience entered the ears of the devotees of KaNNan
pUsurar tham chevippAl pukku = That sweet experience entered the ears of the devotees of KaNNan
ThirunArAyaNan—Melkote www.sadagopan.org
ThirunArAyaNan—Melkote
www.sadagopan.org

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ThirunArAyaNan—Melkote www.sadagopan.org 30
ThirunArAyaNan—Melkote www.sadagopan.org 30

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www.sadagopan.org uLLatthuLLe ninRu thitthikkumE = and this titilatingly sweet anubhavam was in turn retained firmly by
www.sadagopan.org uLLatthuLLe ninRu thitthikkumE = and this titilatingly sweet anubhavam was in turn retained firmly by

uLLatthuLLe ninRu thitthikkumE = and this titilatingly sweet anubhavam was in turn retained firmly by their minds.

Verse 8 - ெசய் ள்-8

In this verse, KambanAttAzhwAr points out that the recital and reflections on ThiruvAimozhi are sweeter than even the Japam of AshtAkshara Mantram received as upadEsam from a SadAchAryan. Therefore Kambar describes the anubhavam as “thitthikkum Kurukaip-pirAn chonna AayiramE”.

தித்திக்கும் லத் ெதளிய ேத ண் ெதய்வெமன்பார்

பத்திக்கு லப் ப வற்கு லம்பவம் ப்பார்

த்திக்கு லம் ளாிக்ைக வாணைக ெமாய்குழலார்

அத்திக்கு லம் கு ைகப் பிரான்ெசான்ன ஆயிரேம. 8

thitthikkum moolat-theLiamuthE uNDu thaivam enpAr

patthikku moolap-panuvaRkku moolam pavam aRuppAr

mutthikku moolam muLarikkai vaaLnakai moikuzhalAr

atthikku moolam KurukaippirAn chonna AayiramE

Word by Word Meanings:

Moolat-theLiyamuthuNDu thaivam enpar patthikku moolam = The thousand paasurams blessed to us by Swamy NammAzhwAr is the moolam for the devotional fervour for those who are considered as veritable thaivams for their recitation, reflection and the veritable “eating” (enjoyment) of the sweet nectar (theLiya amuthu) of Moola Mantram (ashtAksharam) by the rest of the world.

panuvaRkku moolam = these paasurams of Swamy NammAzhwAr are the moolam

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( ashtAksharam ) by the rest of the world. panuvaRkku moolam = these paasurams of Swamy
( ashtAksharam ) by the rest of the world. panuvaRkku moolam = these paasurams of Swamy

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www.sadagopan.org for the stOtrams and SrI Sooktis ( Panuvals ) used by others to eulogize their
www.sadagopan.org for the stOtrams and SrI Sooktis ( Panuvals ) used by others to eulogize their

for the stOtrams and SrI Sooktis (Panuvals) used by others to eulogize their own thaivams.

pavam aRuppAr aDayum mutthikku moolam = They are the moolam, Aakaram and mine (churangam) for those who destroy their samsAric bonds (bhavam aRuppAr) and attain Moksham (aDyaum mutthikku moolam).

muLarikkai vALLnakai moi kuzhalAr atthikku moolamE = It is the Moolam or KaaraNam for the chastity (atthikku) of the women with lotus like hands (MuLarikkai), shining rows of teeth (vALL nakai) and dense kEsa bhAram (moi kuzhalAr).

The aruLiccheyal of Thiruviruttham of Swamy NammAzhwAr is recognized as the root of the kaamam for women. It is the indicator of the way for Kaamam for KaNNan. Atthi here refers to chastity, avyabhichAra bhakti for KaNNan shown by Swamy NammAzhwAr established as the road marker.

Verse 9- ெசய் ள்-9

ஆயிரம் மாமைறக் கும்அலங் காரம் ந்தமிழ்க்குப்

பாயிரம் நாற்கவிக் குப்ப ச்சந் தம்ப வற்குஎல்லாம்

தாய் இ நாற்றிைசக் குத்தனித் தீபந்தண் ணங்கு கூர்ச்

ேசயி மாமர ம்ெசவ் வியான்ெசய்த ெசய் ட்கேள. 9

Ayiram MaamaRaikkum alankAram; arunthamizhkkup-

pAyiram; nARkkavikkup-padic-chantham panuvaRkkku ellAm

thAi; irunARRisaikkut-thani theepam; thaNNam KurkUr

chEy iru maamarabum chevviyAn cheytha cheyuTkaLE

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ellAm thAi; irunARRisaikkut-thani theepam; thaNNam KurkUr chEy iru maamarabum chevviyAn cheytha cheyuTkaLE 32
ellAm thAi; irunARRisaikkut-thani theepam; thaNNam KurkUr chEy iru maamarabum chevviyAn cheytha cheyuTkaLE 32

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www.sadagopan.org Word by Word Meanings: Swamy NammAzhwAr of verdant KurukUr ( thaNN amm chEy KurukUr )
www.sadagopan.org Word by Word Meanings: Swamy NammAzhwAr of verdant KurukUr ( thaNN amm chEy KurukUr )

Word by Word Meanings:

Swamy NammAzhwAr of verdant KurukUr (thaNN amm chEy KurukUr) is the scion of uttama kulam (chevviyAn) on both sides of his parentage (iru-mA- marabu).

cheytha cheyyuTkaL Ayiram maa-maRaikkum alankAram = The poems (cheyyuTkkaL) composed by Swami NammAzhwAr are like the AbharaNams (alankAram) for the thousands of noble VedAs (Ayira Maa MaRai).

arum thamizhukku paayiram = for the rich Thamizh, the AzhwAr's paasurams are like the introductory grammar (pAyiram).

nARkavikkup-padic-chantham = it is the exemplary interpretation for the four kinds of poems (AaSu, madhuram, Chitram and VistAram).

PanuvaRkellAm thAi = It is the birth place (mother) of all poems (Panuvark- kellAm).

irunool thisaikku thani theepam = For all the 8 directions, these thousand Paasurams are like a supernatural (aprAkrutam) source of light (ViLakku).

In the Eastern direction, the jyOthi is the Sun, in the west, it is the Moon and in the north, it is the Dhruva MaNDalam. Among all these jyOthis, ThiruvAimozhi shines like a matchless and eternal dheepam spreading its lustre.

Verse 10 - ெசய் ள்-10

Here Kambar laments over the indifference of the multitude over the upakArams done by Swamy NammAzhwAr to bring out the anantha KalyANa guNams of EmperumAn and the Paratvam of EmperumAn easily like seeing a fruit in one's hand. Inspite of such MahOpakAram of Swamy NammAzhwAr thru His ThiruvAimozhi Paasura upadEsams, this crowd does not offer any reverential worship to the AzhwAr and does not get excited and lose their mind under the spell of Bhakti Yogam. In contrast to these multitudes are the

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do es not get excited and lose their mind under the spell of Bhakti Yogam. In
do es not get excited and lose their mind under the spell of Bhakti Yogam. In

www.sadagopan.org

www.sadagopan.org connoisseurs of poetry, who find that their bhakti for EmperumAn has grown as a rich
www.sadagopan.org connoisseurs of poetry, who find that their bhakti for EmperumAn has grown as a rich

connoisseurs of poetry, who find that their bhakti for EmperumAn has grown as a rich crop in their minds (cultivable soil) irrigated by the sacred flow of ThiruvAimozhi.

ெசய்ஓ விக் கு ைகப் பிரான்தி மாைலநங்கள்

ைகஓர் கனிஎனக் காட் த்தந் தான்கழற் ேககமலம்

ெபாய்ேயாம் அவன் கழ் ஏத்திப் பிதற்றிப்பித் தாய்ந்திாிேயாம்

ஐேயா அறி ம் என்ேற உபகாரத்தின் ஆற்றைலேய. 10

cheyyODu-aruvik-kurukaippirAn thirumAlai nangaL

kaiyOr kani enak-kATTit-thanthAn; kazhaRkkE kamalam

peyyOm avan pukazh Etthip-pithaRRip-pitthAi thiriyOm

aiyyO! aRithum enRE upakAratthin AaRRalayE

Word by Word Meanings:

chey ODu aruvi KurukaippirAn ThirumAlai nangaL kaiOrkani ena thanthAn = The Lord of Kurukai (AzhwAr) incarnating in the dhivya dEsam with flowing streams irrigating rich crop lands made it easy to experience PerumAL (ThirumAl) as a single fruit held in our hand. He made it very easy for us to enjoy that sukhAnubhavam.

KurukaippirAn kazhaRkkE kamalsm peyyOm; avan pukazh Etthi pithaRRi pitthAi thiriyOm = Inspite of the AzhwAr's mahOpakAram, We won’t perform archnaai to His sacred feet with lotus flowers to express our gratitude. We won’t eulogize His Vaibhavam and let ourselves be overcome with the intensity of our love for Him or roam around singing ecstatically His glories like Madhura Kavi AzhwAr.

Alas! When are we going to

know about the magnitude and splendor of Swamy NammAzhwAr's upakAram

aiyyO! upakAratthin AaRRalayE enRE aRithum =

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about the magnitude and splend or of Swamy NammAzhwAr's upakAram aiyyO! upakAratthin AaRRalayE enRE aRithum =
about the magnitude and splend or of Swamy NammAzhwAr's upakAram aiyyO! upakAratthin AaRRalayE enRE aRithum =

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www.sadagopan.org for us? Verse 11 - ெசய் ள்-11 The sacred Vedic Texts are many ( annathA
www.sadagopan.org for us? Verse 11 - ெசய் ள்-11 The sacred Vedic Texts are many ( annathA

for us?

Verse 11 - ெசய் ள்-11

The sacred Vedic Texts are many (annathA vai VedhA:). They are not easy to count as in the case of the sand on the river bed. It is not possible to determine how many there are in both instances. Inspite of it, it is difficult to find unison of thought among the VedhAs. For instance, they have divergent views on the tattva trayam: Iswaran, ChEtanam and achEtanam. One can get confused from the VedhAs presenting us with divergent views. The clarity about tattva trayam can however be easily experienced at ThirukkurukUr, where the noble thousand -petalled lotus blossoms (thru the ThiruvAi-mozhi of Swamy NammAzhwAr).

ஆற்றில் ெபாதிந்த மண ன் ெதைகய மாமைறகள்

ேவற்றில் ெபாதிந்த ெபா ள்கெளல் லாம்வி மாக்கமலம்

ேசற்றில் ெபாதிய ழ்க் கும்கு கூரர்ெசஞ் ெசாற்பதிகம்

ற்றில் ெபாதிந்த ெபா ெளா கூ வல்கிலேவ. 11

AaRRil pothintha maNalin thokaiyaru maa-maRaikaL

vERRil pothintha poruLkaL ellAm vizhumAkkamalam

chERRil pothiya vIzhkkum kurukUrar chenchoR-pathikam

nURRil pothintha poruLoru kooRum nuvalkilavE

Word by Word Meaning:

AaRRil pothintha maNalin thokai arumA-maRaikaL = The innumerable VedhAs defy count just as the sand on the river bed; these VedhAs present us with the different meanings of noble doctrines relating to tattva trayam.

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on the rive r bed; these VedhAs present us with the different meanings of noble doctri
on the rive r bed; these VedhAs present us with the different meanings of noble doctri

www.sadagopan.org

www.sadagopan.org vERRil pothintha poruLkaL ellAm vizh u maa kamalam chERRil pothi avizhkkum = The individual mantrams
www.sadagopan.org vERRil pothintha poruLkaL ellAm vizh u maa kamalam chERRil pothi avizhkkum = The individual mantrams

vERRil pothintha poruLkaL ellAm vizhu maa kamalam chERRil pothi avizhkkum = The individual mantrams of these various VedhAs contradict each other in meanings and conclusions. One (abhEdha Sruti) says that chEtanam and Iswaran are one and the same. The BhEdha Sruti states that Prakruti is different from Iswaran. GaThaka sruti reconciles the opposing points of views of BhEdha and abhEdha Srutis. ThiruvAimozhi of Swamy NammAzhwAr reveals the true meanings of the Veda Mantrams without any conflict. The situation is like a sahasra patra Kamalam (thousand petalled noble lotus/vizhu maa Kamalam) arising out of the mud of a crop growing parcel of land with shallow waters and blossoming with all its splendor. Normally, the Sahasra Padma Kamalam would need deep waters to grow. At the avatAra stalam of Swamy NammAzhwAr this miracle of the thousand petalled lotus is seen growing in the shallow waters of an irrigated field (vayal).

kurukUrar chenchol pathika nURRil pothintha poruL oru koorum nuvalkila = The many VedhAs are unable to reveal the indisputable doctrines about tattva trayam. The first one hundred Paasurams of AzhwAr reveal the rich doctrines relating to tattva trayam in a succinct and indisputable manner. That is the contrast between AzhwAr's Thamizh Vedham and the huge number of Sanskrit Vedhams.

Verse 12 - ெசய் ள்-12

In this seyyuL, the mood is that of a thalaivan (chieftain) talking to his friend in fond reflection of his thalaivi (dear lady with whom he is in love) soon after parting with her. He is overcome by his fond memories. This is what he recalls in the style of “iyalidamkooRal” in the Thamizh poetry's grammar: KurukUr SaThakOpan set Sanskrit Vedas in chaste Thamizh (senthanmizh). His face is compared to the red lotus flower by the poet Kambar. The lips are compared to the softness of Ilavam Panju flower; the whiteness of the rows of teeth is compared to Mullai flowers; the two darting eyes are equated to two spears. Few words emanate from that mouth but they taste like honey. That lotus face

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darting eyes are equated to two spears. Few words emanate from that mouth but th ey
darting eyes are equated to two spears. Few words emanate from that mouth but th ey

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www.sadagopan.org is my life-sustaining force; it is the soul of my soul; it is the force
www.sadagopan.org is my life-sustaining force; it is the soul of my soul; it is the force

is my life-sustaining force; it is the soul of my soul; it is the force within my body and breath. It is the PrANa of PrANans.

இலேவ இத ேவ ல்ைல ள்ளியம் ம்ெமாழி ம்

சிலேவ அைவெச ந் ேதெனாக் குேமதமிழ்ச் ெசஞ்ெசாற்களால்

பலேவ த ம்ெமாழிந் தான்கு கூர்ப்ப மத் இரண்

சலேவல் ம்உள ேவய காண்என் தனி யிேர. 12

ilavE-ithazhuLavE mullai uLL iyampum mozhiyum-

chilavE avai chezhum thEnokkumE thamizh chenchorkaLAl

palavEthamum mozhinthAn KurukUrp-pathumatthu iraNDu

chalavElkaLum uLavE athu kaaN en thani uyirE

Word by Word Meaning

chemm-thamizh pala vEthamum mozinthAn = The AzhwAr born at KurukUr blessed us with many Vedhams in the chaste Tamizh.

KurukUr pathumatthu ilavE ithazhum, Mullai uLavE uLL mozhiyum chilavE iyampum athu chezhum thEnokkum = In the face of this KurukUr lotus (AzhwAr born at KurukUr), one finds the soft lips like the flower of Ilavam Panju tree; the rows of teeth are like the buds of Mullai flower; from that mouth defined as the Ilavam flower and Mullai buds emanate few words, which are sweet like honey.

appathumatthil chala iraNDu vElkaLum uLavE = In that gently moving lotus face are two eyes that move rapidly like two spears.

athu en thani uyirE = For me (enakku), this Lotus face of the AzhwAr (athu) is my (ennudaya) soul's soul (thani uyirE).

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= For me (enakku) , this Lotus face of the AzhwAr ( athu ) is my
= For me (enakku) , this Lotus face of the AzhwAr ( athu ) is my
The KurukUr lotus—NammAzhwAr in parAnkusa nAyaki ThirukkOlam (SrIrangam) www.sadagopan.org
The KurukUr lotus—NammAzhwAr in parAnkusa nAyaki ThirukkOlam
(SrIrangam)
www.sadagopan.org

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The KurukUr lotus—NammAzhwAr in parAnkusa nAyaki ThirukkOlam (SrIrangam) www.sadagopan.org 38
The KurukUr lotus—NammAzhwAr in parAnkusa nAyaki ThirukkOlam (SrIrangam) www.sadagopan.org 38

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www.sadagopan.org Kambar points out that Swamy NammAz hwAr is the PrANan of his five PrANans (the
www.sadagopan.org Kambar points out that Swamy NammAz hwAr is the PrANan of his five PrANans (the

Kambar points out that Swamy NammAzhwAr is the PrANan of his five PrANans (the force within the body and breath). The Pancha PrANans are PrANa, apAna, SamAna, UdhAna and Vyaana. There is a MahA PrANa that is the ruler of all these five PrANAs. About this MahA PrANa, Taittirya Upanishad says: “From PrANa indeed all living forms are born, they remain alive by PrANa, at the end they merge into it”. The MahA PrANa (thani uyir) is the subtle energy, which is the basis of all life. It is the subtle energy which works in each and every cell, muscle, nerve and organ. Without that MahA PrANa, the body and mind are dead. PraSna Upanishad of the Atarva Veda discusses in great detail the nature and the glory of this MahA PraNa. Six inquirers after Brahman seek instruction from the great sage PippalAdhar on creation of the Universe, the relationship between the indhriyAs and the vital airs in the body (Pancha PrANAs), the entry of PrANa into the body (the nature and origination of PrANa), the states of consciousness such as dream and sleep and the relationship of MahA PrANa with indhriyAs and mind during these states of consciousness.

To understand the context of Kambhar's declaration that Swamy NammAzhwAr is the PrANan of his PrANan, we can reflect on the following two Mantrams from PraSnOpanishad:

“Like spokes on the hub of the chariot wheel, everything is fixed on PrANa-the riks, the Samans, sacrifices, the moving and non-moving beings”. PraSnOpanishad: 2.6

“This entire Universe is under control of PrANa. Whatever is established in heaven is also under the control of PrANa. So protect us even as a Mother protects her sons. Ordain for us wealth and agreeable inteligence (MaatEva putrAn rakshasva SrIsccha prajn~Am ca vidEhi na:)”. PraSnOpanishad: 2.13

Verse 13 - ெசய் ள்-13

Here, Kambar states that KurukUr SaThakOpan is the PaadhukAs of KaNNan.

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2.13 Verse 13 - ெசய் ள்-13 Here, Kambar states that KurukUr SaThakOpan is the PaadhukAs of
2.13 Verse 13 - ெசய் ள்-13 Here, Kambar states that KurukUr SaThakOpan is the PaadhukAs of

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www.sadagopan.org His Paasurams will conquer Sandal in frag rance. They will taste sweeter than sugar. When
www.sadagopan.org His Paasurams will conquer Sandal in frag rance. They will taste sweeter than sugar. When

His Paasurams will conquer Sandal in fragrance. They will taste sweeter than sugar. When experienced by the ear, they would melt one's uyir. They would also cure one of all bodily diseases.

உயிர்உ க் கும் க் குஉணர் க்கும் உடலத்தி ள்ள

ெசயிர்உ க் ெகாண்டநம் தீங்குஉ க் கும்தி த்தி த்

தயிர்உ க் கும்ெநய் ெயா உண் டான்அ ச்சட ேகாபன்சந்ேதா

அயிர்உ க் கும்ெபா நல்கு கூர்எந்ைத அம்தமிேழ. 13

uyir urukkum pukkuNarvu urukkum uDalatthinuLLa

cheyir urukkoNDa nam theengu urukkum thiruDit-thiruDit-

thayir urukkum neyyoDuNDAn aDicchaDakOpan chantODu

ayir urukkum porunaRkkurukUr enthai anthamizhe

Word by Word Meanings:

urukku ney thayir thiruDit-thiruDi uNDAn = KaNNan stole repeatedly the ghee made by melting butter and curds (thayir) from the churning of the milk.

aDi Porunaik-kurukUr enthai chaDakOpan iyaRRiya chanthODu ayir urukkum = The PaadhukAs (Thiruvadi Nilai) of KaNNan, Swamy NammAzhwAr was born at ThirukkurukUr on the banks of ThaampirabharaNi river; He is my Father; His paasurams will conquer sandal (chanthu) in fragrance and win over sugar in its sweetness.

am uyir urukkum = the moment one hears these beautiful ThiruvAimozhi Paasurams, one's uyir (life) will melt.

pukku uNarvu ukkum uDalatthnuLLa cheyir urukkoNDa nam theengu urukkum = they will enter the mind and melt all the feelings; they will chase away our sins taking the form of diseases.

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= they will enter the mind and melt all the feelings; they will chase away our
= they will enter the mind and melt all the feelings; they will chase away our

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www.sadagopan.org The diseases suffered and the pain ex perienced by the body and mind are linked
www.sadagopan.org The diseases suffered and the pain ex perienced by the body and mind are linked

The diseases suffered and the pain experienced by the body and mind are linked to three kinds of sins linked to Adidhaivikam, Adibhoudhikam and AadhyAtmikam. The hearing of the ThiruvAimozhi Paasurams will remove to the root all these sufferings. Such is its power.

Verse 14 - ெசய் ள்-14

Here Kambar wonders aloud: If Swamy NammAzhwAr had not composed the Thamizh Paasurams housing the esoteric meanings of VedAs, what would have happened to the divya dEsa EmperumAns, their utsavams and Vaibhavams? They would have lost their glories is the implied answer.

அந்தம் இலாமைற ஆயிரத் ஆழ்ந்த அ ம்ெபா ைள

ெசந்தமி ழாகத் தி த்தில ேனல்நிைலத் ேதவர்க ம்

தந்தம் விழா ம் அழகும்என் னாம்தமி ழார்கவியின்

பந்தம் விழாஒ குங்கு கூர்வந்த பண்ணவேன. 14

anthamilA maRai Aayiratthu Azhntha arum poruLai

chenthamizhaakat-thirutthilanEl nilaitthEvarkaLUm

thantham vizhAvum azhakum ennAm? thamizhAr kaviyin

pantham vizhA ozhukum KurukUr vantha paNNavanE

Word by Word Meaning:

Thamizh Aar kaviyin pantham vizha ozhukum KurukUr vantha PaNNavan = Swamy NammAzhwAr of KurukUr filled with beautiful festivals, is the Master of composing songs in Thamizh that are full of sweetness and dhArmic wisdom. PaNNavan can mean Munivan, Guru, Devan and God.

anthamillA

maRai

Aayiratthu

Aazhntha

arum

poruLai

chenthamizhAka

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can mean Munivan, Guru, Devan and God. anthamillA maRai Aayiratthu Aazhntha arum poruLai chenthamizhAka 41
can mean Munivan, Guru, Devan and God. anthamillA maRai Aayiratthu Aazhntha arum poruLai chenthamizhAka 41

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www.sadagopan.org thirutthilanEl = Had he not converted the deep meanings of limitless Sanskrit Veda Mantrams into
www.sadagopan.org thirutthilanEl = Had he not converted the deep meanings of limitless Sanskrit Veda Mantrams into

thirutthilanEl = Had he not converted the deep meanings of limitless Sanskrit Veda Mantrams into Thamizh Paasurams,

nilatthEvarkaLum tam tam vizhAvum azhakum en Aam? = What would have happened to archaa vigrahams, their utsavams and their glories?

nilatthEvar refers to the consecrated archaa mUrthys made out of elements and substances from the nilam (land) such as Pancha lOkams, wood, granite etc.

anthamilA maRai Aayiram refers to endless VedAs in general and the Saama Vedam with its 1000 branches, which is linked to the 1000 plus ThiruvAimozhi Paasurams in particular.

Verse 15 - ெசய் ள்-15

VedAs are saluted as akrurimam, krutakEdaram and apourushEyam to indicate that they were not composed by any human being. AzhwAr's aruLiccheyal are referred to as Thamizh Vedams. In this seyyuLL, Kambar clears the doubts of those who question the title of Thamizh MaRais for AzhwAr's aruLiccheyalkaL since it is known that Swamy NammAzhwAr, “a human being” created them. The question is: How can the Thamizh MaRais be called apourushEyam under these circumstances.

பண்ணப் ப வன ம்உள ேவாமைற ெயன் பல்ேலார்

எண்ணப் படச்ெசால் திகழச் ெசய்தான் இயேலா இைசயின்

வண்ணப் பைடக்கும் தனித்தைல ேவந்தன்மலர் உகுத்த

சுண்ணப் படர்படப் ைபக்கு கூர்வந்த ெசால்கடேல. 15

paNNappaDuvanavum uLavO? maRai enRu pallOr

eNNappaDac-chol thikazhac-cheythAn iyalODisayin

vaNNap-paDaikkut-thanitthalai vEnthan malar ukuttha

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enRu pallOr eNNappaDac-chol thikazhac-cheythAn iyalODisayin vaNNap-paDaikkut-thanitthalai vEnthan malar ukuttha 42
enRu pallOr eNNappaDac-chol thikazhac-cheythAn iyalODisayin vaNNap-paDaikkut-thanitthalai vEnthan malar ukuttha 42

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www.sadagopan.org chuNNap-paDar paDappaik-kurukUr vantha choRRkkaDalE Word by Word Meanings: iyalODu isayin vaNNa
www.sadagopan.org chuNNap-paDar paDappaik-kurukUr vantha choRRkkaDalE Word by Word Meanings: iyalODu isayin vaNNa

chuNNap-paDar paDappaik-kurukUr vantha choRRkkaDalE

Word by Word Meanings:

iyalODu isayin vaNNa paDaikku thanit-thalai vEnthan = He (NammAzhwAr) is the unique commander of the beautiful army made up of Iyal Tamizh and Isai Tamizh.

VaNNa PaDai = is a beautiful sainyam.

AzhwAr is its “thanit-thalai vEnthan” = uniquely gufted Commander-in-Chief of this army.

malar ukuttha paDar chuNNam paDappai KurukUr vantha choRRkkaDal = This AzhwAr was born at ThirukkurukUr located in Marutha Nilam, where flowering trees shed their blossoms copiously, which in turn leads to the fragrant pollen dust spreading in all directions.

PaDappaimeans Marutha Nilam.

paDar suNNammeans the wide spreading of the fragrant makaranta podi (pollen dust) in all directions.

maRai paNNappaDuvanavum uLavO enRu pallOr eNNappaDa chol thikazha cheythAn = Swamy NammAzhwAr created ThiruvAimozhi, where every word is pregnant with deep esoteric meanings as in the case of Sanskrit Vedhams.

That made many wonder whether AzhwAr's aruLiccheyalkaL were apourushEyam that is not made by a mere mortal! They wondered whether Ahwar was a Mantra dhrashta like the rishis linked to the various Sanskrit veda Mantrams and therefore his aruLiccheyalkaL really belonged to the apourushEyam category.

The question on the mind of the astounded listeners was: “KurukUr vantha choRRkkaDal maRai PaNNappaDuvanavum uLavO?The Tamil Vedhams (Tamizh MaRai) of the AzhwAr born at KurukUr made many wonder whether they

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uLavO? ” The Tamil Vedhams (Tamizh MaRai) of the AzhwAr born at KurukUr made many wonder
uLavO? ” The Tamil Vedhams (Tamizh MaRai) of the AzhwAr born at KurukUr made many wonder

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www.sadagopan.org were created by a human being! Verse 16 - ெசய் ள்-16 Kamba NaattAzhwar says that
www.sadagopan.org were created by a human being! Verse 16 - ெசய் ள்-16 Kamba NaattAzhwar says that

were created by a human being!

Verse 16 - ெசய் ள்-16

Kamba NaattAzhwar says that PerumAL churned the milky ocean and produced nectar for the benefit of the dEvAs; in contrast to that, Swamy NammAzhwAr churned the assembly of VedAs and blessed him with the honey known as ThiruvAimozhi. Kambar says that he is totally unqualified to receive that grand gift from his AchAryan.

கடைலக் கலக்கி அ தம் அமரர்க்குஅளித் தான்களித்தார்

குடைலக் கலக்கும் குளிர்சங்கி லான்குைற யாமைறயின்

திடைலக்கலக்கித் தி வாய் ெமாழிஎ ம்ேத ைனத்தந்தான்

நடைலப் பிறப் த் என்ைன ம் ஆட்ெகாண்ட நாயகேன. 16

kaDalaik-kalakki amutham amararkkaLitthAn; kaLitthAr

kuDalaik-kalakkum kuLir chankinAn; kuRayA maRayin

thiDalaik-kalakkit-thiruvAimozhi enum thEnait-thanthAn

naDalaip-piRappu aRutthu ennaiyum AaTkkoNDa naayakanE

Word by Word Meaning

KaLitthAr kuDalai kalakkum kuLir chankinAn kalakki amuthu amararkku aLitthAn

= The Lord with the divine conch (Paanchajanyam) that makes the stomachs of

the egotistic ones (KaLitthAr) agitated with fear (KuDalaik-kalakkum) while cooling the minds of those, who sought the rakshaNam of its Lord, churned the

milky ocean and distributed the nectar that came out of the ocean to the dEvAs (amuthu amararkku aLitthAn).

The two attributes of the divine conch is being described here:

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ocean to the dEvAs ( amuthu amararkku aLitthAn ). The two attributes of the divine conch
ocean to the dEvAs ( amuthu amararkku aLitthAn ). The two attributes of the divine conch

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www.sadagopan.org (1) it makes the enemies of th e Lord fear with its dhvani (2) It
www.sadagopan.org (1) it makes the enemies of th e Lord fear with its dhvani (2) It

(1) it makes the enemies of the Lord fear with its dhvani

(2) It calms the minds of those, who sought the refuge of the Lord's sacred feet.

ennayum naDalai piRappu aRutthu AaTkkoNDa naayakan, kuRayA maRayin thiDalai kalakki thiruvAimozhi enum thEnai thanthAn = even me (ennayum), who is totally unfit to receive His grace

naDalai piRappu aRutthu AaTkkoNda naayakan = This Master of mine ruled over me and cut the chains of the grief causing repeated births and deaths in this samsAric world.

kuRayA maRayin thiDalai kalakki thiruvAimozhi enum thEnai thanthAn = AzhwAr churned the entire sand hills of VedAs and produced the honey of Thiruvaimozhi and blessed Kambhar with it. This act was similar to that of the Lord churning the milky ocean to bless the dEvAs with nectar except that he (Kambar) was totally unfit to receive such a magnanimous gift from AzhwAr. Kambar says that the devAs deserved the gift of nectar from the Lord and wonders why Swamy NammAzhwAr chose him, who was undeserving, and offered his sacred feet as refuge and thereby freed him from the cycles of unending births and deaths and blessed him with the honey of ThiruvAimozhi arising from the churning of the assembly of the Sanskrit VedAs.

Verse 17 - ெசய் ள்-17

Kambar describes himself as of lowly birth. He says: “I was like the dog, which enters different homes and eats leftovers. I led the life of a ghost”. You (Swamy NammAzhwAr) came in between and directed me to learn ThiruvAimozhi. You made me relaize that such an effort is the medicine for cutting off the disease of repeated cycles of births and deaths.” He asks:

“What puNyam did this lowly dog do to deserve this most merciful act on Your part? I can not identify any puNyam, search as I might; to deserve this phalan.

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serve this most merciful act on Your part? I can not identify any puNyam, search as
serve this most merciful act on Your part? I can not identify any puNyam, search as

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www.sadagopan.org My future births in this samsAram are gone. It went by itself once I learnt
www.sadagopan.org My future births in this samsAram are gone. It went by itself once I learnt

My future births in this samsAram are gone. It went by itself once I learnt ThiruvAimozhi. The ghosts left me too on their own accord!

Kambhar has nirvEdam here and states that he was like a wandering ghost in Svaroopam and roopam and in GuNa ceshTitams (display of guNams) was like a lowly dog running from house to house to eat left over, discarded food.

Kambhar pays tribute to the causeless mercy (nirhEtuka KrupA) of Swamy NammAzhwAr that helped the erring people of the world to be redeemed from samsaric bonds.

நாய்ேபால் பிறர்கைட ேதா ம் ைழந் அவர் எச்சில்நச்சிப்

ேபய்ேபால் திாி ம் பிறவி யிேனைனப் பிறவிெய ம்

ேநாய்ேபாம் ம ந்ெதன் ம் ன்தி வாய்ெமாழி ேநாக்குவித் த்

தாய்ேபால் உதவிெசய் தாய்க்குஅ ேயன் பண்ெடன் சாதித்தேத. 17

nAipOl piRarkaDai thORum nuzhainthu avar ecchil nacchip

pEi pOl thiriyum piRaviyin enaip-piRavi enum

nOi pOm marunthennum nun thiruvAimozhi nOkkuvitthu

thAi pOl uthavichei thAikkaDiyEn paNDen chAthitthathE

Word by Word Meanings:

nAi pOl = like a dog in search of Food

piRar kaDai thORum nuzhainthu = entering the front and back portions of every stranger's house

avar ecchil nacchi pEi pOl thiriyum piRaviyEn Enai = I ate the left overs of the householders with great desire in a hurry before people chase me away; this is the kind of janmam that I have taken with this despicable svabhAvam.

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in a hurr y before people chase me away; this is the kind of janmam that
in a hurr y before people chase me away; this is the kind of janmam that

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www.sadagopan.org PiRavi enum nOy pOm marunthu ennum nun ThiruvAimozhi nOkkuvitthu = You blessed me to direct
www.sadagopan.org PiRavi enum nOy pOm marunthu ennum nun ThiruvAimozhi nOkkuvitthu = You blessed me to direct

PiRavi enum nOy pOm marunthu ennum nun ThiruvAimozhi nOkkuvitthu = You blessed me to direct my gaze towards Your ThiruvAimozhi known as the sure medicine for destroying future births in the samsAra MaNDalam

thAi pOl uthavi cheythAykku aDiyEn paNDu chAthitathu en? = Oh AchAryan! What did I do in my previous janmams to deserve this great help that You extended to me as a biological Mother?

Verse 18 - ெசய் ள்-18

Kambar throws a challenge here. He asks: “Can Your Sanskrit Vedams meet and surpass the accomplishments of Swamy NammAzhwAr's Tamizh MaRai?”

He asks specifically: “Did the Arya Vedams establish the Parathvam of SrIman NArAyaNan decisively?, were they able to straighten out the twists of the Para MaThams? Did they reveal the correct meanings of PraNavam? Did they defeat the view of soonya Vaadhaams and the view that this world is unreal (MaayA Vaadham)?

Kambar says that the answer is a resounding no for all these questions and that the Arya Vedams fall way short of the accomplishments of ThiruvAimozhi.

சாதிக் குேமபற தத் வத் ைதச்சம யத்தி க்ைக

ேசதிக் குேம ஒன் சிந்திக் குேமயத ைனத்ெதாியப்

ேபாதிக் குேமஎங்கும் ஓங்கிப் ெபா நிற்கும் ெமய்ையப்ெபாய்ையச்

ேசாதிக் குேமஉங்கள் ேவதம் எங்ேகான்தமிழ்ச் ெசால்எனேவ. 18

chAthikkumE? paratatthuvatthaic-chamayat-thirukkaic-

chEthikkumE? onRu chinthikkumE athanait-theriyap-

pOthikkumE? engum Ongip-pothuniRkum Meyyaip-poyyaic-

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chEthikkumE? onRu chinthi kkumE athanait-theriyap- pOthikkumE? engum Ongip-po thuniRkum Meyyaip-poyyaic- 47
chEthikkumE? onRu chinthi kkumE athanait-theriyap- pOthikkumE? engum Ongip-po thuniRkum Meyyaip-poyyaic- 47

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www.sadagopan.org chOthikkumE? ungal Vetham enkOn thamizhc-chol enavE Word by Word Meaning: ungaL vEtham enkOn
www.sadagopan.org chOthikkumE? ungal Vetham enkOn thamizhc-chol enavE Word by Word Meaning: ungaL vEtham enkOn

chOthikkumE? ungal Vetham enkOn thamizhc-chol enavE

Word by Word Meaning:

ungaL vEtham enkOn thamizh chol enavE paratatthuvatthai chaathikkumE? = Will the (Sanskrit) Vedams that you all celebrate, establish without any doubt the supremacy of SrIman NaarAyaNan, just as our Prapanna SantAna Jana Kootastar, Swamy NammAzhwAr established?

chamaya thirukkai chEthikkumE? = will they (Sanskrit Vedams) destroy the twists and turns (kONals and chikkals) of Para Mathams?

OnRu chinthikkumE? = will they reveal correctly the true meanings of PraNavam? OnRu refers to PraNavam.

athanai theriya pOthikkumE? = would they be able to reveal those meanings of PraNavam that can be comprehended by all?

engum Ongi pothu niRkum Meyyai poyyai chOthikkumE? = will they examine the truth behind the pervasive, ParipoorNa Para Brahmam and not dress it up as nonexisting falsity (MaayA)?

Kambar raises all these questions about the adequacies of the Sanskrit VedAs to establish the superiority of Swamy NammAzhwAr's Thamizh Vedams over the former.

Verse 19 - ெசய் ள்-19

Kambar asks:

How can aDiyEn describe the divine aruLiccheyals of Swamy NammAzhwAr?

Can I say it arose to extoll the glories of the Lord?

Can I describe it as a rope constructed out of the strands of all VedAs?

Should I describe it as the equivalent of the Sanskrit Vedams?

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a rope constructe d out of the strands of all VedAs? Should I describe it as
a rope constructe d out of the strands of all VedAs? Should I describe it as

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www.sadagopan.org Should I call it the superior food for soul that strengthens it? Should I describe
www.sadagopan.org Should I call it the superior food for soul that strengthens it? Should I describe

Should I call it the superior food for soul that strengthens it?

Should I describe it as the seed for Thamizh VedAs that stayed in the minds of the sages from time immemorial and as the seed born out of the flower and fruit of VedAs?

Alas! aDiyEn does not how to describe It!

ெசால்என் ெகேனா ேவதச் சு க்ெகன் ெகேனாஎவர்க்கும்

ெநல்என் ெகேனா உண் ம்நீர் என்ெகேனா மைறேநர்நி க்கும்

கல்என் ெகேனா திர் ஞானக் கனிெயன் ெகேனா கல

வல்என் ெகேனாகு கூர்எம் பிரான்ெசான்ன மாைலையேய. 19

chol enkenO? muzhu vethacchurukkenkenO? evarkkum

nel enkenO? uNNum neer enkenO? maRai nEr niRukkum

kal enkenO? muthir jn~Anak-kaNi enkenO pukala

val enkEnO? KurukUr empirAn chonna MalaayaiyE

Word by Word Meanings:

KurukUr empirAn chonna Maalayai chol enkenO? = Should aDiyEn describe the aruLiccheyal of ThiruvAimozhi of the Great One incarnated in ThirukkurukUr as the stOtrams for SrIman NaarAyaNan?

Muzhu Veda churukku enkenO? = Should aDiyEn call it as the essence of all the Sanskrit VedAs?

evarkkum nel yenkenO? = or should aDiyEn call it the most important food for our well being?

uNNum neer enkenO? = instead should aDiyEn recognize it as the drinking water that quenches our thirst?

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being? uNNum neer enkenO? = instead should aDiyEn reco gnize it as the drinking water that
being? uNNum neer enkenO? = instead should aDiyEn reco gnize it as the drinking water that

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www.sadagopan.org maRai neer niRukkum kall yenkEnO? = or should aDiyEn understand it as the measuring stone
www.sadagopan.org maRai neer niRukkum kall yenkEnO? = or should aDiyEn understand it as the measuring stone

maRai neer niRukkum kall yenkEnO? = or should aDiyEn understand it as the measuring stone placed in the scale on the opposite side of the Sanskrit VedAs to determine the weight of those VedhAs? Is it a calibrating entity?

jn~Ana muthir Kani enkenO? = or should aDiyEn recognize it as the ripe fruit of Jn~Anam?

The seed of the ripe fruit grew into a fruit tree (Swamy NammAzhwAr) blessing us with the delectable Paasurams of ThiruvAimozhi.

The reference here is to the paasuram passage of ThirumazhisaippirAn in Naanmukha ThiruvanthAthi:

VithayAka, naRRamizhaivitthi ennuLLatthai nee viLaitthAi kaRRa mozhiyAkak- kalanthu

pukalaval enkenO? = How indeed can aDiyEn describe adequately the ThiruvAimozhi Paasurams of Swamy NammAzhwAr? Do I have the skills and power to characterize them? No!

Verse 20 - ெசய் ள்-20

The Master and his Mistress eloped without the knowledge of the parents. The woman that raised the Mistress (sevili Thaai) goes on search for the daughter of the house and asks every one on the way, whether they have seen a couple answering her description. Those people respond and state that the couple must have crossed now the pAlai vanam portion and reached the Marutha country, where the verdant ThirukkurukUr is located.

மாைலக் குழ ம் வில் யம் மாறைன வாழ்த்தலர்ேபாம்

பாைலக் கடம்பக ேலகடந் ஏகிப் பைணம தத்

ஆைலக் க ம்பின் நேரல்என் ம் ஓைசைய அஞ்சியம்ெபான்

சாைலக் கிளிஉறங் காத்தி நாட் டம் சார்வார்கேள. 20

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கிளிஉறங் காத்தி நாட் டம் சார்வார்கேள. 20 50
கிளிஉறங் காத்தி நாட் டம் சார்வார்கேள. 20 50

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www.sadagopan.org mAlaikkuzhaliyum villiyam MaaRanai vAzhtthalar pOm pAlaik-kaDam pakalE kaDanthu
www.sadagopan.org mAlaikkuzhaliyum villiyam MaaRanai vAzhtthalar pOm pAlaik-kaDam pakalE kaDanthu

mAlaikkuzhaliyum villiyam MaaRanai vAzhtthalar pOm

pAlaik-kaDam pakalE kaDanthu Ekip-paNai-maruthatthu-

Alaik-karumbin narEl ennum Osaiyai anchiyampon

chAlaik-kiLi uRangA thirunATTiDam chArvArkaLE

Word by Word Meaning

Maalaikkuzhaliyum villiyum = both the best among ladies (thalaivi) adorning fragrant strand of flowers on her tresses and the hero holding a strong bow in his hand (Villi)

MaaRanai vaazhtthalar pAlaikkaDam pakalE kaDanthu Eki = they crossed during the day itself, the desert land reserved for those who do not eulogize SaThakOpan and reached

PaalaikkaDamdenotes a barren piece of land without water or trees. Kambar says that those who do not revere and eulogize SaThakOpar are like travelers in this life, who are bereft of comfort, consolation and pleasure derived from the blessings of the Paasurams of ThiruvAimozhi.

paNai Maruthatthu Aalaik-karumbin narEl ennum osai anji = the glorious land of Marutham (Marutha nilam), where the harsh sound of narEl is heard from the crushing of the Sugar cane stalks that frightens

am pon chAlaik-kiLi uRangaa (ThirunATTiDam chaarvAkaLE) = (the narEl sound that frightens) the parrots inside their golden cages and keeps them awake

uRangaa ThirunATTiDam chAarvArkaLE = they (thalaivan and thalaivi) would have reached the Marutha nadu, where the parrots do not get much sleep because of the active sugarcane mills.

The “narElsound resembles the shriek of the cats and that makes the nervous parrots lose their sleep.

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The “ narEl ” sound resembles the shriek of the cats and that makes the nervous
The “ narEl ” sound resembles the shriek of the cats and that makes the nervous

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www.sadagopan.org Marutha Nilam is fertile and the abundant crops such as Sugar cane are proof to
www.sadagopan.org Marutha Nilam is fertile and the abundant crops such as Sugar cane are proof to

Marutha Nilam is fertile and the abundant crops such as Sugar cane are proof to such agricultural richness.

Verse 21 - ெசய் ள்-21

Here is an upadEsam for those who swerve away from VaidIka maThams and follow kudhrushti maThams. Kambar points out the dangers in following such false paths leading to spiritual death. Kambar instructs the thalaivan in the role of a lady friend of his mistress. The thalaivan is from Malai Naadu and is seen rushing over “vale and dale” to unite with his thalaivi. The lady friend cautions the thalaivan not to venture in his hurry to travel thru dangerous paths. The friend of the mistress of thalaivan swears in the name of Swamy NammAzhwAr to abandon ideas of travel thru these dangerous paths to reach his mistress. The dangerous paths refer to the false doctrines of Para MaThams. The safe path is the Parama Vaidhika MaTham established by Swamy NammAzhwAr. The importance of avoiding travel thru these false paths (the path of Saastra Viruddha maThams) is emphasized here.

சாரல் குறிஞ்சி த ம் ெபாழில்தளிர் ெமல்ல த்தண்

ரல் குறிஞ்சி நைக கம் ேநாக்கற்குநீ கும்

சூரல் குறிஞ்சி ெநறிநிைன ேதா ம் க்குஎ மால்

வாரல் கு ைகப் பிரான்தி ஆைண மைலயவேன. 21

chAral kuRinchi thazhuvum pozhil thaLir melalDitthaN

mUral kuRinchi nakai mukam nOkkaRkku neemuDukum

chooral kuRinchi neRininai thORum thuNukku enumAl

vaaral Kurukaip-pirAn thiru AaNai malaiyavanE

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neemuDukum chooral kuRinchi neRininai thORum thuNukku enumAl vaaral Kurukaip-pirAn thiru AaNai malaiyavanE 52
neemuDukum chooral kuRinchi neRininai thORum thuNukku enumAl vaaral Kurukaip-pirAn thiru AaNai malaiyavanE 52

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www.sadagopan.org Word by Word Meanings: MalaiavanE = Oh Lord of MOuntain land! thaLir mellaDi = (Your
www.sadagopan.org Word by Word Meanings: MalaiavanE = Oh Lord of MOuntain land! thaLir mellaDi = (Your

Word by Word Meanings:

MalaiavanE = Oh Lord of MOuntain land!

thaLir mellaDi = (Your lady love has) feet soft as a tender creeper

thaN mUral = enchanting cool smile

Kurinchi nakai mukam = has sweet words coming out of her face, reminding one of the pleasing Kurinchi paN.

nOkkaRkku nee muDukum Kurunchi chAral = You are rushing to meet her by travelling thru a route full of thorny bramble forests (pirambu kaaDu) providing abode for dangerous snakes

ninai thORum = Whenever we think about your efforts to travel thru these risky paths

thuNukku enum = our body and mind shudder.

KurukaippirAn thiru AaNai = In the name of Swamy NammAzhwAr, I say (swear)

VaarEl = and ask you do not travel on these dangerous paths to reach your goal.

Verse 22 - ெசய் ள்-22

In this verse, Kambar emphasizes the importance of seeking Swamy NammAzhwAr's sacred feet for our redemption (ujjevanam). The importance of bhAgavatha nishTai is celebrated here. The richness of Paandyan land, the place of birth of Swamy NammAzhwAr is described with exquisite poetry, unique to Kambar.

The archaa of Swamy NammAzhwAr is visualized wearing many necklaces having ingredients unique to the Paandyan land such as the sandal wood, pearls from the sea and native gem stones.

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having ingredients unique to the Paandyan land such as the sandal wood, pearls from the sea
having ingredients unique to the Paandyan land such as the sandal wood, pearls from the sea
www.sadagopan.org SrI SaarngapANi PerumAl with thayAr - ThirukkuDanthai 54
www.sadagopan.org SrI SaarngapANi PerumAl with thayAr - ThirukkuDanthai 54

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SrI SaarngapANi PerumAl with thayAr - ThirukkuDanthai

SrI SaarngapANi PerumAl with thayAr - ThirukkuDanthai

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www.sadagopan.org SrI SaarngapANi PerumAl with thayAr - ThirukkuDanthai 54
www.sadagopan.org SrI SaarngapANi PerumAl with thayAr - ThirukkuDanthai 54

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www.sadagopan.org These materials are closely enmeshed in the many necklaces worn by the AzhwAr, the Paadhukai
www.sadagopan.org These materials are closely enmeshed in the many necklaces worn by the AzhwAr, the Paadhukai

These materials are closely enmeshed in the many necklaces worn by the AzhwAr, the Paadhukai of the great Saaranga PaaNi, who once threatened to dry up the oceans with the power of His arrows.

மைலயார ம்கடல் ஆர ம் பன்மா மணிகுயின்ற

விைலயார ம்விர ந்தி நாடைன ேவைலசுட்ட

சிைலயார்அ தின் அ சட ேகாபைனச்ெசன் இைறஞ்சும்

தைலயார் எவர்அவ ேரஎம்ைம ஆ ம் தேபாதனேர. 22

malai Aaramum kaDal Aaramum panmA maNi kuyinRa

vilai Aaramum viravum thirunADanai vElai chuTTa

chilai Aaramuthin aDicchaDakOpanaic-chenRu irainchum

thalayAr evar avarE emmai AaLum thapothanarE

Word by Word Meaning

malai Aaramum = In the Paandya Naadu with the sandal wood growing in the Pothiya malai (mountain)

kaDal Aaramum = with the pearls growing in the ocean surrounding PaaNdiya nAdu

pall maa maNi kuyinRa vilai Aaramum = with the priceless AabharaNams made up of tightly enmeshed precious gems

viravum = with all of the above existing together

ThirunAthanai = of him, who was born in that beautiful Paandyaan land

chaDakOpanai = with the name of SaThakOpan

vElai chuTTa chilai Aara amudhin aDi (chaDakOpanai) = and known as the

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chaDakOpanai = with the name of SaThakOpan vElai chuTTa chilai Aara amudhin aDi (chaDakOpanai) = and
chaDakOpanai = with the name of SaThakOpan vElai chuTTa chilai Aara amudhin aDi (chaDakOpanai) = and

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www.sadagopan.org Thiruvadi (Paadhukai) of the insatiable nectar ( aaRaa amuthu ), Raamachandran, who evaporated the
www.sadagopan.org Thiruvadi (Paadhukai) of the insatiable nectar ( aaRaa amuthu ), Raamachandran, who evaporated the

Thiruvadi (Paadhukai) of the insatiable nectar (aaRaa amuthu), Raamachandran, who evaporated the waters of the ocean with the power of His bow

(chaDakOpanai) chenRu irainchum thalayAr evar avarE = and those who seek that SaThakOpan and worship him with their heads touching his feet

ennai AaLum thapOthanar = Such people are those who rule aDiyEn because of their wealth of penance.

Verse 23 - ெசய் ள்-23

Kambar says:

“aDiyEn will reject even the personal invitation for me by Brahma and DevAs to come and reside in their satya and Svarga lOkam to enjoy all the bhOgams